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V 

*      NOV    3  1911 

BAPTIST  CHURCH 

DIEECTOEY, 

A  GUIDE  TO   THE 

DOCTRINES   AND  PRACTICES 

OF 

BAPTIST     CHURCHES 

BY 

KEY.  EDWAED  T.  HISCOX,  D.D,. 

AVtBOB  OF  THE   •'  BAPTIST'S    SHORT   MBTHOD,"   "  BTAR  BOOK   TrtU 

VnOSTBHS,"   "THB  STAB  BOOK   SERIES,"    "  PASTOR'S 

MANUAL,"    ETC. 


SIXTY-THIRD  THOUSAND 

New  and  Revised  Edition. 


PUBLISHED  BV 

NATIONAL  BAPTIST  PUBUSHING  BOARD, 

NASHVILLE,  TENN. 


Entered  according  to  Act  of  Congresi  In  the  year  1858,  by 

SHELDON  &   COMPANY, 

a  the  Ciirt  8  Office  of  the  District  Court  of  the  United  States,  for  the  Southern  DUtrio* 
of  New  York. 

Copyrlf  hi,  189a  ^  Sbwlso*  *  CoMPAjnr. 


PREFACE 


The  following  is  designed,  as  its  narie  implies,  to 
be  a  directory  to  the  doctrines  and  practices  of 
Baptist  churches.  lis  plan  is  different  from  that  of 
any  other  work  ;  more  comprehensive  in  the  range 
of  its  subjects,  but  more  concise  in  its  statement  of 
facts.  It  is  rather  a  hook  for  reference  than  a  book 
for  general  reading.  The  arrangement  is  intended 
to  be  so  clear  and  convenient,  that  any  subject  on 
which  information  is  wanted,  can  be  found  at  once. 
The  style  is  adapted  to  the  condition  of  those  who 
desire  information  on  such  subjects,  but  who  have 
little  disposition  for  laborious  or  protracted  inves- 
tigation— instances  of  which  are  frequently  oc- 
curring within  the  observation  of  every  pastor. 

There  are  great  numbers  of  the^^ounger  members 
of  our  churches  who,  while  they  have  a  deep  convic- 
tion that  the  doctrines  they  hold  are  according  to 
the  word  of  God,  yet  greatly  need  instruction  as  to 
church  order  and  discipline,  and  the  usages  of  the 
denomination.  Indeed,  there  are  many  older  mem- 
bers who  might  not  be  able  to  bring  forward  argu- 
ments to  justify  their  faith  and  practice,  or  give  in- 
formation to  those  who  desire  to  be  instructed  as  to 


IV  i»REFACB. 

our  denominational  peculiarities.  Besides,  there 
are  many  outside  the  churches  who  often  wish  to 
know  accurately  what  Baptists  do  believe  and  prac- 
tise. These  persons  have,  perhaps,  small  means  to 
purchase,  and  little  time  to  peruse  many  books. 
They  desire  to  have  the  whole  matter  so  condensed 
and  definite  that  they  can  see  it  at  a  glance,  and  so 
reliable  that  they  cannot  doubt  its  correctness. 
The  Directory  is  designed  to  supply  this  want. 

Proof  sheets  of  it  were  sent  by  the  publishers  to 
a  number  of  ministers,  eminent  for  learning  and 
piety,  residing  in  different  sections  of  the  country, 
who  were  requested  to  express  their  opinions  of  its 
merits,  and  also  to  make  any  suggestions  that 
might  improve  it.  I  take  this  opportunity  to  ex- 
press my  gratitude  for  the  very  kind  and  generous 
terms  in  which  tliey  were  pleased  to  speak  of  it,  as 
well  as  i"or  the  very  valuable  suggestions  which  were 
made  by  several  of  them — which  suggestions  have, 
to  a  considerable  degree,  been  adopted. 

It  is  hoped  that  this  work,  prepared  with  much 
labor  and  care,  and  haAdng  met  such  general  and 
generous  appro v^al,  will  be  thought  worthy  to  find  a 
place  in  every  church,  and  to  be  in  the  hands  of 
every  church  member.  That  it  may,  by  the  divine 
blessing,  contribute  to  the  harmony,  peace,  and 
prosperity  of  our  churches,  is  my  sincere  desire  and 
prayer. 

E.  T.  H. 

New  York,  February  22,  1859. 


PREFACE  TO  THE  SEW  AND  REVISED  EDITIOU 


The  Baptist  Church  Directory  was  first  issued  in 
1859,  and  has  thus  been  before  the  Public  for  over 
thirty  years.  It  is  safe  to  say  that  no  similar  work 
has  ever  been  received  with  such  favor,  or  had  any 
thing  like  so  wide  a  circulation.  The  demand  and 
sale  increases  with  its  years.  It  has  proved  itself 
to  be  the  book  needed,  and  the  book  desired.  As 
nearly  as  can  now  be  ascertained,  more  than  fift'i^ 
thousand  copies  have  been  sold  in  the  United  States. 
It  has  been  translated,  more  or  less  fully,  into  at 
least  six  foreign  tongues,  for  use  on  mission  fields, 
among  native  churches.  For  the  service  it  is  thua 
rendering,  the  author  is  devoutly  grateful. 

When  the  Directory  was  first  published,  the 
membership  of  our  churches  was  less  than  one 
million;  now  it  is  nearly  three  millions.  Never 
was  such  a  book  so  much  needed  among  these 
churches  as  at  present. 

Many  years  have  passed  since  any  changes  were 
made  in  the  text.  Statistics,  at  least,  were  out  of 
date.  This  edition  has  been  carefully  revised,  cor- 
rected and  slightly  increased  in  the  amount  of 
matter. 

May  the  Divine  Blessing  still  attend  it,  and 
make  it,  as  heretofore,  a  means  of  usefulness  to 
the  churches.  E.  T.  H. 


PUBLISHERS'  NOTES,  1911. 

The  Baptist  Church  Directory,  by  Rev.  Edward 
T.  Hiscox,  D.  D.,  was  adapted  for  the  u&e  of  Baptist 
churdhes  of  America  and  published  in  1859  and  has 
since  been  used  as  a  guide  to  the  doctrines  and 
practices  of  a  majority  of  the  regular  Baptist 
churches  of  America.  It  has  been  translated  into 
more  than  six  foreign  tongues  for  us.e  in  Baptist 
churches  in  foreign  landr  It  has  been  revised  in 
part  from  tiroie  to  time  in  order  to  keep  pace  with 
the  statistics  and  growth  of  th^  regular  Baptists. 

It  was  first  copyrighted  by  Seldon  &  Company  in 
1859,  when  Baptists  numbered  k-ss  than  one  mdl- 
lion,  and  was  revis-ed  and  recopyrighted  again  by 
them  in  1890,  when  the  Baptists  numbered  more 
than  three  millions,  and  is  still  the  standard  for 
Baptist  doctrine  and  practica  in  this  1911,  notwith- 
standling  the  Baptists  number  more  than  five  mil- 
lions. As  this  great  work  cannot  be  well  dispensed 
with  by  regular  Baptists,  we  have  decided  to  again 
re\dse  and  add  the  new  growths  of  Baptist  insti- 
tution and  conti'tnuo  it  spublication  for  the  good  of 
the  denomination. 


CONTENTS 


PART  FIRST. 

CHAPTER  PA.6^ 

I. — A  Church 13 

1.  What  is  a  Christian  Church  ?  13.   2.  Churches  Consti- 
tuted, 17.    3.  Churches  Recognized,  18. 

II. — Its  Officers 20 

1.  The  Pastor,  20.     2.  The  Deacons,  23.     3.  Other 
Officers,  26. 

III. — Its  Ordinances 28 

1.  Baptism,  28.    2.  The  Lord's  Supper,  33. 

IV. — Its  Services 38 

1.  Preaching,  38.    2.  Social  Meetings,  38.    3.  Special 
Services,  41. 

V. — Its  Worship 42 

1.   Preaching,  42.     2.   Praying,   45.     3.   Singing,  49. 
4.  Exhorting,  53. 

VI, — Its  Government 56 

VII. — Its  Ministry 60 

VIII. — Its  Membership 76 

1.   Qualifications,  76.    2.  Admission,  77.    3.  Dismis- 
sion, 80. 

IX. — Its  Discipline 83 

1.  Laws  of  Action,  84.     2.  Private  Offences,  89.    3. 
Public  Offences,  94. 

X.— Its  Business 10? 

1.  Order  of  Business,  103.    2.  Rules  of  Order,  104. 

XI.— Its  Mission 114 


Vm  COMENTS 

CHAPTEB  PAGE 

XII.— Its  Customs 128 

1.  Councils,  128.  2.  Aesociations,  131.   3.  Other  Bodies, 
132. 

XIII.— Its  Duties 135 

XIV.  — Its  Privileges 140 

XV. — Its  Piety 1-13 

XVI.— Its  Doctrines 152 

1.  Articles  of  Faith,  154.    2.  Covenant,  176. 


PART  SECOND. 

I. — Denominational  Peculiarities 178 

II. — The  Baptismal  Question 182 

III. — Infant  Baptism 2^5 

IV.— The  Communion  Question 210 

y. — Question  of  Church  Officers 236 

VI. — Question  of  Church  Government 239 

VII.— Baptist  History 242 

VIII.— Forms  and  Blanks 258 

IX.— Benevolent  Societies 268 


TESTIMONIALS. 


Frwn  Dr.  Eaton,  of  Madison  TTniversUy. 
There  are  several  works  of  great  excellence,  treating  of  many  of  the  topics 
included  in  tiie  Director)';  but  none  are  so  comprehensive  of  topics,  and  yet 
eo  compact,  clear,  and  portable  as  the  Directory.  It  contains  a  vast  amount 
of  practical  information  of  great  importance  to  Ministers  and  private  mem- 
bers of  our  churches;  and  I  am  sure  itvi'ill  be  generally  hailed  by  the  denom- 
ination as  supplying  a  desideratum  vihich  has  been  long  and  widely  felt. 

From  Dr.  Fuller,  of  Baltimore. 
I  approve  most  cordially  of  every  part  of  it.    Its  doctrines  are  such  as  I 
see  everywhere  in  the  Bible,  and  its  suggestions  are  admirable.    I  hope  it 
will  be  published  in  cheap  form,  so  as  to  be  purchased  by  all  the  mem- 
bers of  our  churches. 

F?vm  Dr.  Williams,  of  New  Yoi^k. 
It  seems  to  me,  on  the  whole,  a  felicitous  idea  to  have  thus,  in  a  brief 
and  cheap  manual,  so  much  of  useful  and  necessary  information  for  the 
new  member  at  his  first  joining  one  of  our  churches. 

From  Dr.  Crawfoi^d,  of  Mercer  Vnitersity. 
The  plan  of  the  work  is  admirable,  and  the  execution  excellent.    It  is 
well  calculated  to  do  good  by  both  enlightening  and  confirming  our  young 
members  in  their  faith.    I  will  express  the  hope  that  it  may  be  exten- 
sively circulated,  and  of  great  use. 

From  Dr.  Jeter,  of  Richmond. 
I  am  much  pleased  with  the  plan  and  execution  of  the  work.    It  will 
prove,  in  my  judgment,  an  invaluable  Guide  to  our  church  members,  and 
will  contribute  much  to  secure  uniformity  in  the  faith,  discipline  and 
forms  of  our  churches. 

From  Dr.  Dowling,  of  New  York. 
The  book  is  just  what  is  needed  by  all  Baptist  Church  members,  as  a 
companion  to  the  Bible,  in  the  study  of  the  nature  of  a  Gospel  church, 
its  offices,  ordinances,  government,  worship,  and  doctrines.  I  most 
heartily  commend  your  book,  as  a  'convenient,  and  I  think  almost  in 
dispensable,  pocket  companion,  for  every  Baptist. 


'  X  TESTBIOMALS. 

Fi'om  Rev.  Dr.  Lathrop.,  of  New  York. 
I  have  long  regarded  such  a  work  as  a  desideratum  in  our  Baptist 
literature.     To  our  church  members  generally,  but  especially  to  the 
young,  and  to  those  who  have  but  little  experience  in  the  usages  of  our 
denomination,  your  book  I  regard  as  invaluable. 

From  Dr.  Hotchliss,  of  Rochester  University. 

It  seeme  to  me  to  be  an  excellent  manual  for  ministers  and  members 

of  churches.    The  work  blends  the  qualities  of  conciseness  and  fullness 

better  than  I  recollect  to  have  seen  done  in  any  similar  work.    I  hope 

the  Directory  will  have  a  wide  circulation. 

Fror)i  Rev.  Dr.  Weston,  of  Peofia,  RL 

It  contains  all  that  could  be  desired  in  the  same  compass,  and  will 

supply  a  want  long  existing  and  widely  felt  in  our  churches.    It  is  free 

from  all  local  peculiarities,  and  mnst  meet  a  welcome  reception  every, 

where.    It  will  sell  with  us  by  thousands,  if  put  in  a  cheap  form. 

From  Dr.  Gilleit,  of  New  York. 

I  have  read  the  "  Directory,"  and  have  been  interested  and  profited.    I 

believe  the  Directory  is  the  best  of  the  kind  I  have  read  ;  indeed  I  know  of 

no  one  claiming  a  similar  character.    I  shall  take  pleasure  in  doing  what  I 

can  to  give  your  valuable  manual  "free  course  "  among  the  people  of  my 

care. 

Froin  Rev.  Mr.  Pratt,  of  Lexington,  Ky. 

I  know  of  na  work  that  so  fully,  and  within  so  small  a  compass,  gives 
the  information  demanded  by  young  and  uninformed  members  of  the 
churches.  "When  its  merits  have  become  generally  known,  it  will  meet 
with  an  extensive  sale. 

From  Dr.  Caldicott,  of  Boston . 

I  do  not  hesitate  to  say  that,  in  my  opinion,  it  is  the  best  work  of 
reference  for  churches  and  church  members  that  has  ever  been  published. 
It  contains  just  that  information  which  is  needed  to  serve  as  a  guide  in 
all  ecclesiastical  matters.    Such  a  work  has  been  long  needed. 
From  Dr.  Church,  of  Neiv  York. 

I  have  carefully  examined  the  work,  and  find  it  a  clear  and  concise 
analysis  of  the  constitution,  faith  and  usages  of  Baptist  churches.  The 
work  seems  to  me  adapted  to  do  much  good,  by  giving  correct  views  of 
discipline,  and  the  duties  in  general  of  church  members. 

From  Rev.  Mr.  Milliken,  of  Jackson,  Miss. 
lam  glad  it  is  soon  to  be  published,  and  shall  certainly  endeavor  to  put  a 
copy  of  it  into  the  hands  of  every  member  of  my  church.    I  can  most  cor- 
dially commend  it  as  sound  in  doctrine,  admirable  in  plan,  and  finished  in 


its  exec&tioa.    ;  nope  to  .see  it  scattered  like  the  leaves  of  autumn, 
through  our  churches  m  Mississippi,  and  the  South  West. 

From  Mr.  Keridrick,  of  Charleston^  S.  C. 

In  purpose,  plan  and  esecution,  it  con-.mends  itself  to  my  judgment, 
as  an  admirable  work.  A  treatise  of  this  sort  has  been  much  needed  in 
our  churches.  The  present  will  happily  supply  the  want  so  esteneively 
recognized.  I  think  this  Directory  will  be  everywhere  hailed  with  satis- 
faction. 

From  Dr.  Bright,  of  Iseiv  York. 

The  book  deserves  a  very  wide  circulation  in  our  churches.  It  will 
prove  just  such  a  helper  as  is  needed  to  impart  harmony  and  efficiency  in 
all  their  meetings  and  plans. 

From  Dr.  Brantly,  of  Philadelphia. 
It  is  well  calculated  for  a  vade  mecum  for  young  converts,  who  have 
recently  come  into  our  churches  in  such  large  numbers.    It  will  be  criti- 
cized and  doubtless  scrutinized,  but  I  think  it  will  stand  the  test. 

From  Rev.  Mr.  Simmx>ns,  of  Indianapolis,  Ind. 
I  hail  the  book  with  delight.    It  is  admirably  conceived,  as  to  plan  and 
style,  and  destined  to  do  great  good. 


NOTICES  OF  THE  PRESS. 

This  Is  an  admirable  work  ;  the  right  thing  at  the  right  time.  The  in- 
formation embodied,  is  indispensable  to  the  young  members  of  our 
churches,  aid  too  much  needed  by  older  members.  Pithy,  and  to  the 
point ;  it  should  be  a  pocket  companion  for  all  who  desire  to  be  familiar 
with  the  order  of  Christ's  'h.OMSQ.—  Chrnatian  Herald. 

The  Directory  is  an  invaluable  work,  and  every  Baptist  pastor,  yea, 
and  every  private  member  of  every  church,  ought  to  own  a  copy  for 
study  and  reference.  It  is,  in  our  judgment,  a  sound  exposition  of  Bap- 
tist faith  and  practice.—  Christian  Index. 

Dr.  niscox  has  performed  an  acceptable  service  to  the  denomination.  He 
has  supplied  a  needed  work,  and,  considering  the  wide  diversity  of  topic, 
and  the  inevitable  brevity  of  treatment,  has  rendered  it  as  nearly  perfect  as 
could  have  been  reasonably  expected.  The  merits  of  the  volume  will  make 
it  a  permanent  contribution  to  our  church  literature.— ^e/ipfows  Herald. 

This  is  a  book  on  important  subjects,  and  appears  as  a  truly  timely  \\  ork. 
The  author  has  the  ability  to  execute  the  task  in  an  orthodox  manner,  ai.d 
furnish  a  manual  in  these  troublous  times  that  shall  be  highly  appreciated. 
No  douDt  it  will  be  largely  circulated.— C%n«rtan  CTironide. 


TBS 


BAPTIST    CHURCH    DIRECTORS 


PART    FIRST. 

CHAPTER  L 
A  CHURCH. 

L — What  is  a  Christian  Chubch? 

A  Christian  Church  is  a  congregation  of  bap- 
tized believers  in  Christ,  worshipping  together, 
associated  in  the  faith  and  fellowship  of  the  Gos- 
pel; practising  its  precepts;  observing  its  ordi- 
nances ;  recognizing  and  receiving  Christ  as  their 
supreme  lawgiver  and  rnler;  and  taking  his 
Word  as  their  sufficient  and  exclusive  rule  of 
faith  and  practice,  in  all  matters  of  religion. 

That  a  Christian  Church  is  a  congregation  of 
Christian  disciples,  and  not  a  society,  or  number 
of  congregations  or  churches  combined,  and 
united  under  some  more  general  head  or  govern- 


14  TEE  BAPTIST  CHURCH  DIRECTORY. 

ment,  is  evident  from  the  Scriptural  mention 
made  of  the  Apostolic  churches.  There  were 
"the  churches  throughout  all  Judea,  and  Ga- 
lilee and  Samaria;''^  also  ''the  church  which 
was  in  Jerusalem  ;"2  they  "ordained  them 
elders  in  every  church;"^  "the  churches  of 
Galatia;"*  "  the  churches  of  Asia;"^  "the 
churches  of  Macedonia;"^  "the  church  of  the 
Laodiceans ; "  ^  "the  church  of  the  Thessalo- 
nians ;  "  ^  "  the  church  that  is  at  Babylon."  ^ 

Though  the  church  is  sometimes  spoivcn  of,  in 
distinction  from  the  world,  as  the  church  uni- 
versal, embracing  all  the  people  of  God  every- 
where, yet  by  churches  are  meant  single,  sepa- 
rate, visible  congregations  of  Christian  disciples, 
definitely  organized,  with  their  laws,  ofhcers, 
ordinances,  discipline,  and  duties,  doing  the 
work  and  maintaining  the  worship  of  Christ.  A 
church  is  "the  body"  in  its  relation  to  Christ 
who  is  "the  head."  It  is  "a  spiritual  temple," 
as  being  composed  of  spiritual  or  regenerate 
members,  and  distinguished  from  all  material 
and  unsanctified  organizations.  It  is  "the  pillar 
and  ground  of  the  truth,"  in  its  relation  to  the 
maintenance  and  support  of  the  divine  law,  and 

>  Acta  is.  SI.  •  Acts  si.  22.  s  Acts  xiv.  23. 

«  1  Cor.  xvi.  1.  •  1  Cot.  xvi.  19.  «  2  Cor.  viii.  1. 

»  Col.  Iv.  16.  » 1  Thes.  i.  1.  •  1  Peter  v.  13. 


THE  BAPTIST  CHURCH  DIRECTORY.  15 

Its  proclamation  and  propagation  of  the  great 
realities  of  the  Gospel. 

1.  The  Character  of  Churches. — A  church  con- 
stitutes a  kind  of  spiritual  kingdom  in  the  world, 
but  not  of  the  world;  whose  king  is  Christ; 
whose  law  is  his  word;  whose  institutions  are 
his  ordinances;  whose  duty  is  his  service;  whose 
reward  is  his  blessing. 

In  all  matters  of  faith  and  conscience,  as  well 
as  in  all  matters  of  internal  order  and  govern- 
ment, a  church  is  "  under  law  to  Christ ;  "  ^  but 
as  men  and  citizens,  its  members  must  "submit 
themselves  to  governors,"^  like  other  men,  so  far 
as  shall  not  interfere  with,  or  contravene,  the 
claims  of  the  divine  law  and  authority  upon 
them.^— Thej  must  "render  unto  Cesar  the 
things  that  are  Cesar's,  and  unto  God  the  things 
that  are  God's,"  ^  remembering  that  God's  claims 
are  supreme,  and  annihilate  all  claims  that  con- 
tradict or  oppose  them. 

2.  The  Design  of  Churches. — The  evident  de- 
sign of  our  Saviour  in  founding  and  preserving 
churches  in  the  world,  was,  that  they  should  be 
monuments  in  the  midst  of  guilty  men,  bearing 
perpetual  witness  against  the  wickedness  of  the 
world,  and  to  the  goodness  of  God.     But  espe- 

»  1  Cor.  ix.  21.  s  1  Pet€r  il.  14. 

•  See  Part  First,  chap,  vi  *  Matt.  xxli.  21. 


16  THE  BAPTIST  CHURCH  DIRECTORY. 

cially  that  they  should  be  living  testimonies  to 
the  work  of  redemption,  *'  the  light  of  the  world," 
and  *'  the  salt  of  the  earth."  * 

They  constitute  the  effective  instrumentality 
by  which  the  will  of  God  and  the  knowledge  of 
salvation  through  Christ  are  made  known  to 
men ;  at  the  same  time  they  form  homes  for  the 
saints  on  earth ;  sheep-folds  for  the  safety  of  the 
flock,  and  schools  for  the  instruction  and  train- 
ing of  the  children  of  the  covenant;  while  they 
encourage  the  penitent  and  warn  the  careless. 
Churches  should  well  understand  their  "high 
calling,"  and  seek  to  accomplish  it,  "according 
to  the  will  of  God."  2 

8.  The  Authority  of  Churches. — The  authority 
of  a  church  is  limited  to  its  own  members,  and 
applies  to  all  matters  of  Christian  character,  and 
whatever  involves  the  welfare  of  religion.  It  is 
designed  tO  secure  in  all  its  members  a  conduct 
and  conversation  "becoming  godliness." 

This  authority  is  derived  directly  from  God  ; 
not  from  states,  nor  princes,  nor  people;  not 
from  its  own  officers,  nor  its  members,  nor  from 
any  other  source  of  ecclesiastical  or  civil  power 
or  right.*  But  Christ  "is  head  over  all  things 
to  the  church,"*  and  also  as  of  right,  "  the  church 

»  Matt  V.  13, 14.  «  Gal.  i.  4. 

•  See  Part  First,  chap,  vi— Second  Part,  chap.  vL       «  Eph.  i.  22. 


THE  BAPTIST  CHUKCH  DIRECTORY.  1? 

a  subject  to  Christ."  *  But  the  authority  of  the 
church  does  not  extend  to  its  own  members 
even,  in  matters  merely  personal  and  temporal, 
and  which  do  not  affect  their  character  or  duties 
as  Christians.2 

II. — Chueches  Constituted. 

When  a  number  of  Christians,  members  of  the 
same  or  of  different  churches,  believe  that  their 
own  spiritual  improvement,  or  the  religious  wel- 
fare of  the  community  so  requires,  they  organize 
a  new  church. 

This  is  done  by  uniting  in  mutual  covenant,  to 
sustain  the  relations  and  obligations  prescribed 
by  the  Gospel,  to  be  governed  by  the  laws  of 
Christ's  house,  and  to  maintain  public  worship 
and  the  preaching  of  the  Gospel.  Articles  of 
faith  are  usually  adopted,  as  also  a  name  by 
which  the  church  shall  be  known,  and  its  officers 
elected. 

III. — Chubches  Recognized. 
It  is  customary  for  them  to  call  a  council,  to 
meet  at  the  same,  or  at  a  subsequent  time, 
to  recognize  them ;  that  is,  to  examine  their  doc- 
trines, inquire  into  the  circumstances  and  rea- 
sons of  their  organization,  and  express,  on  behali 

« Eph.  T.  14.  »  See  Part  Tlrst,  clupf.  tuI.,  ix. 


18  THE  BAPTIST  CHURCH  DIKECTORY. 

of  the  churches  they  represent,  approbation  for 
their  course,  and  fellowship  for  them,  as  a 
regularly  constituted  church  of  the  same  denomi- 
nation. The  calling  of  a  council  is,  however, 
entirely  optional  with  the  church  ;  it  is  a  pruden- 
tial measure  merely,  to  secure  tLe  sympatKy  and 
approbation  of  sister  churches,  but  is  in  no  sense 
necessary. 

The  council  usually  hear  their  articles  of  faith 
and  covenant;  listen  to  a  statement  of  the  causes 
which  led  to  their  organization ;  examine  the 
letters  held  by  the  constituent  members  ;  care- 
fully consider  the  whole  subject,  and  then  vote 
their  approval,  if  they  so  approve,  or  advise 
them  to  the  contrary,  if  they  disapprove.  It 
is  customary  to  hold  some  appropriate  reli- 
gious service  on  the  occasion,  when  a  discourse 
is  preached,  a  charge  given  to  the  church,  the 
hand  of  fellowship  extended  by  the  council  to 
the  church,  through  some  one  chosen  by  each 
for  the  service. 


Note  1. — A  church  may  fail  in  some  respects  to  meet  the 
requirements  of  the  Gospel,  and  still  be  a  Church  of  Christ,  pro- 
viding it  fulfills  the  fundamental  con^litions  of  a  scriptural  faith 
and  practice. 

Note  2. — But  when  a  church  ceases  to  acknowledge  and  sub- 
mit to  Chnst  as  its  sunreme  ruler,  and  to  receive  his  Word  as 
the  supreme  law,  then  it  ceases  to  be  a  Church  of  Christ,  though 


THE  BAPTIST  CHURCH  DIRECTORY.  19 

ft  may  still  accept  some  of  his  doctrines  and  practise  some  of 
his  precepts. 

Note  3. — If  a  council  should  refuse  to  recognize  a  newly  con- 
stituted church,  still  that  church  would  have  the  right  to  main- 
tain their  organization,  and  continue  the  forms  of  worship,  and 
would  as  really  be  a  church  without,  as  with  the  sanction  of 
the  council.  It  would  seldom,  however,  be  expedient  to  do 
this,  against  the  convictions  of  churches  and  pastors  expressed 
in  the  decisions  of  a  council. 

Note  4. — The  multiplication  of  feeble  churches  should  be 
guarded  against,  and  the  organization  of  new  interests  without 
the  prospect  of  becoming  independent  and  efficient,  should  be 
discouraged. 

Note  5. — Especially  ought  the  formation  of  new  churches,  as 
the  outgrowth  and  fruit  of  strife  and  dissension  in  older  ones, 
to  be  avoided  and  discountenanced,  except  in  the  most  extreme 
cases.  A  large  and  careful  obser\'ation  proves,  that  very  few 
churches  so  consti  uted  ever  attain  to  any  considerable  degree 
of  prosperity,  or  usefulness. 

Note  6. — It  not  unfrequently  happens,  that  a  council  doubts 
the  propriety  of  recognizing  a  new  church,  and  yet  hesitates  to 
refuse  lest  it  might  possibly  place  difficulties  in  their  way,  and 
hinder  the  progress  of  a  good  cause.  In  buch  cases  the  more 
wise  and  prudent  course  is,  for  the  council  to  adjourn  for  a  spe- 
cified time,  three  or  six  months,  at  the  end  of  which  the  case 
would  be  likely  to  present  a  more  definite  aspect,  and  allow  of 
a  more  satisfactory  decision. 


CHAPTER  II. 
ITS  OFFICERS. 

The  scriptural  officers  of  a  church  are  two: 
Pastor,  and  Deacon. 

I. — The  Pastor. 

In  the  New  Testament  the  pastor  is  called 
bishop,  which  means  an  overseer,  and  indicates 
the  nature  of  his  work.  He  is  also  called  elder, 
or  presbyter,  which  properly  means  an  aged 
person — a  term  probably  derived  from  the  Jew- 
ish synagogue,  and  indicates  dignity  of  office. 
He  is  also  called  a  minister,  which  means  a 
servant,  and  implies  that  he  is  to  minister  and 
serve  in  spiritual  things.  The  term  pastor 
signifies  a  shepherd,  and  implies  also  the  nature 
of  the  relations  he  sustains  to  the  church. 

1.  His  Duties. — The  pastor  is  to  take  the  over- 
sight of  the  church  in  spiritual  things.  His 
special  duties  are,  preaching  the  Gospel,  admin- 
istering the  ordinances,  carefully  watching  over. 

See  First  Part,  chap,  vii.,  Second  Part,  chap.  v. 
20 


THE   BAPTIST   CHURCH   DIRECTORY.  21 

guiding,  and  advancing  the  religious  interests  of 
the  people,  "for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of  the 
body  of  Christ."^ 

2.  His  Authority. — Though  pastors  cannot 
rightfully  assume  authority  as  being  * 'lords  over 
God's  heritage,"^  yet  there  is  a  sense  in  which 
the  ministerial  office  should  command  and  re- 
ceive a  deference  rendered  to  no  other.  The 
Apostle  enjoins  that  ''the  elders  that  rule  weU 
be  counted  worthy  of  double  honor,"^  and,  also, 
to  "obey  them  that  have  the  rule  over  you,  and 
submit  yourselves."*  Here  is  a  sense,  therefore, 
in  which  they  are  to  rule,  and  the  people  are  to 
obey. 

3.  His  Sphere. — A  minister  should  do  good 
everywhere,  "as  he  has  opportunity.''  But  his 
special  and  particular  sphere  of  labor  is  with 
"the  flock  over  which  the  Holy  Ghost  hath  made 
them  overseers,  to  feed  the  church  of  God;"^ 
"taking  the  oversight  thereof  not  by  constraint, 
but  willingly;  not  for  filthy  lucre,  but  of  a  ready 
mind.'"  Nothing  else  should  be  allowed  to 
interfere  with  the  completeness  and  fidelity  of 
his  duties  to  the  people  of  his  charge. 


>Eph.  iv.  la.  «  I  Peter  T.  3-  ti  Tim.  v.  17. 

*  Heb.  xiii.  1 7.  •  Acts  xx.  1 8.  •  i  Peter  v.  a. 


22  THE    BAPTIST   CHURCH    DIKECTORY. 

Note  1. — In  choosing  a  pastor,  the  utmost  care  is 
requisite.  Great  prudence  and  discretion  are  needed, 
especially  on  the  part  of  deacons  and  leading  members  of 
the  church.  An  act  so  vitally  connected  with  the  welfare 
of  the  church  and  prosperity  of  the  Gospel,  should  be 
preceded  and  accompanied  by  earnest  and  protracted 
prayer  for  divine  direction  in  the  choice. 

Note  2. — One  should  be  selected  who  gives  undoubted 
evidence  of  having  been  called  of  God  to  the  holy  work ; 
one  on  whom  the  church  can  unite,  and  with  whom  they 
can  cooperate,  and  who  also  possesses  qualifications  fitted 
for  that  particular  field.  A  man  of  deep  and  undoubted 
piety,  the  integrity  and  consistency  of  whose  conduct  com- 
mand the  confidence  of  all  who  know  him,  and  whose 
usefulness  is  hindered  by  no  moral  or  social  defect. 

Note  3. — The  connection  between  pastor  and  church  is 
sometimes  made  for  a  limited  and  specified  time;  but  more 
commonly  it  is  indefinite,  and  can  be  terminated  at  the 
request  of  either  party.  Permanency  in  the  pastoral  rela- 
tion should  most  earnestly  be  sought,  as  tending  to  the 
welfare  of  all  concerned.  Trifling  disadvantages  should 
rather  be  endured  than  remedied  at  the  expense  of  those 
more  serious  e\'ils,  which  frequent  changes  seldom  fail  to 
bring  upon  both  church  and  pastor. 

Note  4. — In  settling  a  pastor,  the  church  either  calls  a 
young  man  to  be  ordained,  or  one  who  is  already  in  the 
ministry.  In  the  first  case,  they  should  be  well  acquainted 
with  the  character  of  the  candidate,  and  be  satisfied  with 
his  reputation  for  piety  and  also  have  sufficient  opportu- 
nities of  hearing  him  preach,  to  judge  whether  liis  gifts 
promise  usefulness  in  that  field.  In  tlie  second  case,  they 
should  be  informed  as  to  the  history  of  his  past  labors,  and 
know  that  he  has  a  good  report  of  the  people  of  his  charge, 
and  especially  of  those  who  are  without.  A  minister  who 
does  not  command  the  respect  of  society,  can  not  be  very 
useful  in  the  church. 


THE    BAPTIST   CHURCH   DIRECTORY.  23 

Note  5. — Is  it  right  and  proper  for  one  church  to  call  a 
man  to  be  their  pastor  who  is  at  the  time  pastor  of  another 
church?  Merely  to  call  a  man  would  neither  be  wrong  nor 
dishonorable — would  violate  no  law  of  christian  right  or 
courtesy.  Let  the  responsibility  then  rest  with  hira  of 
deciding  whether  it  is  right  and  expedient  to  accept 
call.  But  if  one  church  should  use  special  means  to 
unsettle  the  pastor  of  another,  by  arguments,  persuasions, 
and  inducements,  it  would  be  both  unchristian  and  dis- 
honorable. 

Note  6. — The  too  common  practice  of  hearing  many 
candidates  preach  on  trial  cannot  be  approved,  and  usually 
operates  most  unfavorably  upon  the  church  which  prac- 
tises it.  A  few  sermons,  preached  under  such  circum- 
stances, are  no  just  indication  of  a  man's  ministerial 
ability,  or  pastoral  qualifications.  It  shows  little  more 
than  the  manner  of  his  address.  His  general  reputation, 
and  the  history  of  his  past  successes,  will  afford  a  more 
correct  estimate  of  his  worth  and  adaptation. 

II. — The  Deacons. 

The  term  deacon  in  the  New  Testament  means 
properly,  a  minister,  or  servant,  and  is  apphed  to 
the  Apostles,  and  even  to  Christ  himself.  But 
in  ecclesiastical  usage  it  designates  an  officer  in 
the  church. 

1.  Their  Origin. — The  account  of  the  insti- 
tution of  this  office  is  found  in  Acts  vi.  1-6. 
When  the  number  of  converts  was, greatly  mul- 
tiplied, the  care  of  the  needy,  and  the  charge 
of  temporal  affairs  added  so  much  to  the  labors 
of.  the  Apostles  as  seriously  to  interfere  with 
their  spiritual  duties.     Hence  having  called  the 


24  THE   BAPTIST   CHURCH   DIRECTORY. 

multitude  of  the  disciples  together,  they  stated 
the  case,  and  requested  them  to  select  ''seven 
men  of  honest  report,  JvU  of  the  Holy  Ghost, 
and  wisdom,"  to  perform  this  work,  that  they 
might  "give  themselves  continually  to  prayer, 
and  to  the  ministry  of  the  word."  These 
were  accordingly  selected,  when  the  Apostles 
set  them  apart  to  the  service  for  which  they 
were  chosen,  by  the  laying  on  of  hands,  with 
prayer. 

2.  Their  DiUies.— The  deacons,  therefore,  are 
to  be  chosen  from  among  the  faithful,  prudent, 
and  experienced  members  by  a  free  vote  of  the 
church.  Their  duties  are,  the  care  of  the  sick 
and  needy  members,  having  charge  of  the  tem- 
poral affairs  of  the  church,  counselling  with,  and 
assisting  the  pastor  in  advancing  the  welfare 
of  the  body. 

3.  Their  Number. — Their  number  is  variable 
and  discretionary;  usually  from  two  to  seven, 
according  to  the  condition  and  necessities  of  the 
church,  the  latter  being  the  original  scriptural 
number.  The  number,  however,  should  not  be 
increased  merely  as  a  form,  nor  out  of  compli- 
ment to  the  men,  but  for  the  sake  of  actual  and 
substantial  service  to  be  performed  by  them. 

4.  Their  Period. — They  are  sometimes  chosen 
for  a  limited,  but  more  commonly  for  an  indefi- 


THIS  BAPTIST  CHURCH  DIRECTORY.  25 

nite  penodj  their  places  to  be  filled  by  otters 
whenever  they  or  the  church  may  desire.  Per- 
manency in  this  as  well  as  the  pastoral,  usually 
tends  to  secure  a  higher  regard  for  the  oflBce, 
and  greater  usefulness  on  the  part  of  those  who 
fill  it. 

5.  Their  Ordination. — In  the  Apostolic  exam- 
ple deacons  were  ordained  with  the  solemn  ser- 
vice of  laying  on  of  hands.  In  our  older 
churches,  this  practice  was  carefully  adhered  to, 
as  it  still  is  very  generally  at  the  South,  but 
in  many  parts,  of  late,  it  has  fallen  very  much 
into  disuse.  The  office  is  coming  to  be  far 
too  lightly  esteemed,  and  the  scriptural  charac- 
ter of  the  men  is  too  little  insisted  on.  Ordi- 
nation, if  practised,  would  invest  both  with 
more  importance.  Too  much  care  cannot  be 
given  to  secure  the  right  kind  of  men,  when 
we  consider  that  the  permanent  influence  of 
a  deacon  for  good  or  evil  in  a  church,  is 
scarcely  surpassed  by  that  of  the  pastor  himself. 


Note  1.— It  will  be  observed  that  the  deaeonship  was  not 
instituted  by  Christ,  but  by  the  Apostles,  and  grew  out  of  the 
emergencies  of  the  case.  That  it  was  divinely  approved,  bow- 
ever,  and  intended  to  be  permanent,  is  evident,  since  Paul  sub- 
sequently recognizes  the  oflSce,  and  specifies  the  qualifications 
which  deacons  shall  possess. 

NoTB  2.— It  will  be  noticed  also,   that  th«  deacons  were 


26  THE  BAPTIST  CHURCH  DIRECTORY. 

chosen  by  the  church,  that  is,  the  "hj  altitude  of  the  dis- 
ciples;" and  chosen  also  from  among  their  own  number; 
but  were  ordained,  set  apart,  by  the  Apostles,  with 
prayer  and  the  laying-on  of  hands. 

Note  3. — The  qualifications  made  requisite  in  the  men 
sufficiently  indicate  the  importance  of  the  office,  and  the 
care  with  which  it  should  be  filled.  "Men  of  honest  re- 
port— full  of  the  Holy  Ghost,  and  wisdom."  While  in  1 
Tim.  chap,  iii.,  the  qualifications  required  are  much  the 
same  as  those  mentioned  in  the  case  of  bishops  or  pastors. 

Note  4. — It  is  evident  from  the  character  of  the  men, 
and  the  personal  history  of  some  of  them,  that  while  a 
care  for  the  temporal  interests  of  the  church  was  to  con- 
stitute the  distinctive  feature  of  their  office  and  duties ; 
at  the  same  time  they  were  foremost  as  counsellors  and 
coadjutors  with  the  Apostles,  for  the  spiritual  interests 
of  the  church.  Having  been  among  the  most  devout,  pru- 
dent, and  faithful,  before  their  election,  and  as  the  reason 
for  their  being  chosen,  they  would  not  be  less  so  after- 
wards.    Such  should  the  deacons  ever  be. 

Note  5. — The  deaconesses  referred  to  in  1  Tim.  iii.  11, 
were,  probably,  not  deacons'  wives,  but  a  class  of  females 
appointed  in  the  churches  to  minister  to  the  sick,  and 
perform  other  services  to  those  of  their  own  sex,  which 
could  more  appropriately  be  done  by  them  than  by  the 
male  members. 

III. — Other  Officers. 

It  is  usual  for  a  church,  as  a  matter  of  con- 
venience, to  appoint  a  Clerk  to  take  minutes, 
and  preserve  records  of  its  business  proceed- 
ings, with  all  other  records  and  papers  belong- 
ing to  it.  Also,  a  Treasurer  is  chosen,  to 
hold,    disburse,     and     account    for    moneys    for 


THE  BAPTIST  CHURCH  DIRECTORY.  27 

churcli  purposes.  Also,  Trustees  are  elected 
where  thej  may  be  necessary,  legally  to  hold 
property,  and  administer  its  financial  affairs, 
and  when  so  required  by  the  laws  of  the  State. 

But  these  are  the  appointments  of  expediency^ 
and  are  not  scriptural  church  officers.  The 
duties  of  the  officers  just  mentioned  do  properly 
belong  to  the  deacons,  and  constitute  a  part  of 
their  appropriate  work.  Yet  it  may  be  right, 
and  needful,  to  distribute  the  labors  and  bur- 
dens of  the  church  among  its  members,  as  also 
to  meet  any  requirements  of  civil  law. 

Note  1. — The  various  duties  and  responsible  services  of  the 
church  should  be  as  widely  distributed  among  the  members  as 
practicable,  so  that  the  same  persons  need  not  fill  different  offices 
at  the  same  time.  This  will  avoid  imposing  heavy  burdens  on  a 
few,  accustom  all  to  responsible  duties,  and  guard  against  com- 
mitting the  official  influence  and  control  of  the  body  into  the 
hands  of  a  few  members. 

Note  2. — ^The  trustees  are  really  a  standing  committee  of  the 
church  appointed  for  a  specific  purpose.  They  are  therefore 
entirely  under  the  direction  of  the  church,  and  not  separate 
from,  nor  independent  of  the  body.  They  cannot  hold,  use,  nor 
dispose  of  the  property  placed  in  their  hands,  except  as  in- 
structed by  the  church.  Whatever  technical  rights  or  privileges 
civil  laws  or  the  decisions  of  courts  may  give  them,  they  are 
bound  by  every  principle  of  honor,  morality  and  religion,  strictly 
to  perform  the  wishes  and  obey  the  instructions  of  the  church 
by  which  they  are  appointed. 


CHAPTER    III 

ITS  ORDINANCES. 

The  Ordinances  enjoined  by  the  Gospel,  and 
to  be  observed  by  a  Christian  Church,  are  two: 
Baptism  and  the  Lord  '5  Supper.  These  are  the 
two  symbols  of  the  new  covenant,  the  two  pillars 
of  the  spiritual  temple,  the  two  monuments  of 
tbe  new  dispensation.  Christ  has  appointed  no 
others.  They  are  ^^toc  institutions,  as  distin- 
guished from  those  of  a  simply  moral  character, 
and  their  force  and  sacredness,  together  with  the 
obligation  to  honor  and  observe  them,  come 
directly  from  the  character  and  authority  of 
Christ  who  appointed  them. 

L— Baptism.* 

Baptism  is  the  immersion  of  the  candidate 
in  water,  in  or  into  the  name  of  the  Father,  Son, 
and  Holy  Spirit;  and  is  administered  to  such 
only,  as  profess  faith  in  Christ,  giving  evidence 
of  a  regenerate  heart 

I IM  ifMOBd  Put,  ehap.  U. 


THE  BAPTIST  CHURCH  DIRECTORY.  29 

1.  Its  Insiituiion. — Baptism  was  instituted  by 
Christ,  or  by  John  the  Baptist  admitting  his 
baptism,  to  be  Christian  Baptism.  It  did  not 
come  in  place  of  circumcision,  or  any  other  sign 
or  seal  of  the  old  covenant,  but  was  ordained  for 
the  new.  Thus  "John  did  baptize  in  the  wil- 
derness and  preacbed  the  baptism  of  repentance 
for  the  remission  of  sins."  ^  "  Then  cometh 
Jesus  from  Galilee  to  Jordan  unto  John,  to  be 
baptized  of  him."^  "And  Jesus,  when  he  was 
baptized,  went  up  straightway  out  of  tbe  water."  ^ 
"  And  be  said  to  his  disciples,  Co  ye  therefore 
and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost." ' 

2.  Its  Administration.^ — The  form  or  manner 
of  its  administration,  is  that  of  dipping^  or  im- 
mersing the  person  to  be  baptized,  in  water,  and 
is  thereby  distinguished  from  the  many  ablutions 
and  sprinklings  of  the  Mosaic  dispensation. 
"  And  they  went  down  both  into  the  water,  both 
Philip  and  the  Eunuch,  and  he  baptized  him."^ 
"  Therefore  we  are  buried  with  him  by  baptism 
into  death."  '     "  Buried  with  him  in  baptism."  ® 

3.  Its  Subjects. — It  is  to   be    administered  to 

»  Mark  i.  4.  a  Matt.  ui.  13.  »  Matt.  iii.  16. 

*  Matt,  xxviii.  19.  •  See  Part  Second,  chap.  ii.    •  Acts  viii.  38. 

'  Rom.  vL  4.  •  Col.  ii.  12. 


30  THE    BAPTIST    CHURCH    DIRECTORY. 

such,  and  only  such,  as  have  exercised  godly 
repentance  for  sin,  and  a  saving  faith  in  Christ. 
"But  when  they  believed  they  were  baptized 
both  men  and  women. "^  "Then  they  that 
gladly  received  his  word  were  baptized. ^'^  "If 
thou  behevest  with  all  thy  heart,  thou  mayest."^ 

4.  Its  Obligation. — Every  person  is  under  the 
most  solemn  obligation  to  repent  and  believe  in 
Christ;  and  every  believer  in  Christ  is  under 
solemn  obligation  to  be  baptized  into  his  name. 
No  one  who  trusts  in  him  for  salvation  can  lightly 
esteem  his  authority,  or  -wdllingly  disregard  his 
command,  or  neglect  to  profess  the  faith  exer- 
cised, by  submitting  to  this  ordinance.  "Repent 
and  be  baptized,  every  one  of  you,  in  the  name 
of  Jesus  Christ."^  "Arise  and  be  baptized,  and 
wash  away  thy  sins."^ 

5.  It  is  Commemorative. — Baptism  points 
perpetually  to  Christ  in  his  humiliation,  death, 
and  resurrection,  and  keeps  constantly  in  the 
minds  of  candidates  and  observers,  him  "who 
died  for  our  sins,  and  rose  again  for  our  justifica- 
tion.'' It  witnesses  and  testifies  that  he  suffered, 
died,  was  buried,  and  rose  from  the  dead,  to 
perfect  the  work  of  redemption.  "So  many  of 
us  as  were  baptized  into  Christ  were  baptized 

1  Acts  viii.  12.  2  Acts  ii.  41.  3  Acts  viii.  35. 

*  Acts  ii.  36.  6  Acts  xxii.  1 6. 


THE    BAPTIST    CHURCH    DIRECTORY.  31 

into  his  death. "^  ''Buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him.''^  There 
is  ''one  Lord,  one  faith,  one  baptism;"^  thus  for- 
ever connecting  the  Lord  with  his  disciples,  by 
the  living  links  of  faith  and  baptism.  "We  are 
buried  with  him  by  baptism  into  death."'* 

6.  It  is  Typical. — It  points  out  things  to  come, 
and  prefigures  most  beautifully,  the  resurrection 
of  the  body  from  the  dead,  "like  as  Christ  was 
raised  up  from  the  dead,  by  the  glory  of  the 
Father,"^  in  which  doctrine  of  the  resurrection 
the  candidate  symbolically  professes  his  faith. 
"If  the  dead  rise  not  at  all,  why  are  they  then 
baptized  for  the  dead."®  Thus  uniting  the  hope 
of  the  future  to  the  faith  of  the  past,  and  binding 
both  to  the  realities  of  the  present,  in  baptism. 

7.  It  is  Emblematic. — It  is  a  confession  of  the 
great  cardinal  doctrines  of  the  Gospel.  In  the 
symbolic  force  and  expression  of  the  ordinance, 
the  mode  of  it  is  emphatic.  No  other  man- 
ner could  teach  these  doctrines.  It  represents 
Christ's  sufferings,  death,  and  burial,  for  our  sins, 
and  his  resurrection  from  the  dead  for  our  justi- 
fication. "But  I  have  a  baptism  to  be  baptized 
with;  and  how  am  I  straitened  till  it  be 
accomplished."^     It   represents   the  candidate's 

1  Rom.  vi.  3.        2  Col.  ii.  12.  3  Eph.  iv.  5.  ♦  Rom.  vi.  4. 

6  Rom,  vi.  4.         6  Cor.  xv,  20,         ^  Luke  xii.  50. 


32  THE    BAPTIST    CHURCH    DIRECTORY. 

death  to  sin,  and  rising  to  a  new  spiritual  life  in 
Christ;  "Buried  with  him  by  baptism  into 
death/'^  'Tor  as  many  as  have  been  baptized 
into  Christ,  have  put  on  Christ."^ 

It  professes  hope  in  the  resurrection  from  the 
dead:  'Tor  if  we  have  been  planted  together  in 
the  likeness  of  his  death,  we  shall  be  also  in  the 
hkeness  of  his  resurrection.'^^  The  life  ever- 
lasting stands  m  sacred  fellowship  with  the  death 
to  sin;  for,  ''if  we  be  dead  with  Christ,  we 
believe  that  we  shall  also  live  with  him."^  It 
represents  in  an  outward  symbol  the  inward  work 
of  the  Spirit,  and  shows  how,  "according  to  his 
mercy,  he  saved  us  by  the  washing  of  regenera- 
tion, and  the  renewing  of  the  Holy  Ghost,"® 
a  work  already  performed  upon  the  heart  of  the 
candidate,  by  an  application  of  the  cleansing 
blood  of  Christ.  "The  hke  figure  whereunto 
even  Baptism  doth  now  save  us  (not  the  putting 
away  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  towards  God),  by  the  resurrec- 
tion of  Jesus  Christ."® 

It  also  shows  forth  the  unity  of  the  faith  and 
the  fellowship  of  the  people  of  God,  who  in  the 
one  baptism,  profess  their  trust  in  the  one  Lord, 
and   their   acceptance   of   the    one   faith:    "For 

J  Rom.  vi.  4.  2  Gal.  iii.  37.  '  Rom.  vi.  5. 

*  Rom,  vi.  3.  5  Et.  iii.  5.  «  Peter  iii.  ai. 


THE  BAPTIST  CHURCH  DIRECTORY.  33 

by    one    Spirit    we    are    all    baptized    into    one 
body/^i 

II. — The  Lord's  Supper.^ 
The  Lord's  Supper  is  a  provision  of  bread  and 
wine,  as  symbols  of  Christ's  body  and  blood,  par- 
taken by  the  members  of  the  church,  to  com- 
memorate his  sufferings  and  death,  and  to  show 
their  faith  and  participation  in  the  merits  of  his 
sacrifice. 

1.  Its  Institution. — Our  Saviour  instituted  the 
Supper  at  the  close  of  the  last  paschal  feast  which 
he  kept  with  the  disciples  before  he  suffered. 
"As  they  were  eating,  Jesus  took  bread  and 
blessed  it,  and  brake  it,  and  gave  it  to  the  dis- 
ciples, and  said.  Take  eat;  this  is  my  body. 
And  he  took  the  cup  and  gave  thanks,  and  gave 
it  to  them  saying.  Drink  ye  all  of  it;  for  this  is 
my  blood,  of  the  ^ew  Testament,  which  is  shed 
for  many  for  the  remission  of  sins."^ 

2.  Its  Obligation. — It  is  not  only  a  privilege 
for  the  Christian  to  receive  the  Supper,  but  it  is 
his  duty.  It  is  the  duty  of  every  believer  to  be 
baptized,  and  the  duty  of  every  baptized  believer 
to  receive  the  communion  of  the  Supper.  "Take 
eat;    drink    ye    all    of    it."      "Divide    it    among 

1 1  Cor.  xii.  13.     2  gee  Fiist  Part,  chap,  xiv.  3,  Second  Part,  chap.  iv. 
3  Matt.  xxiv.  26. 

2* 


34  THE    BAPTIST   CHURCH    DIRECTORY. 

yourselves/'     ''This  do  in  remembrance  of  me."* 
Let  no  disciple  lightly  esteem  it. 

3.  Its  Subjects} — Those  who  have  a  right  to 
the  supper  are  baptiaed  believers,  who  are  walk- 
ing according  to  his  Word  and  will.  No  others 
Our  Saviour  "sat  down,  and  his  twelve  Apostles 
with  him,"^  and  he  "gave  it  to  the  disciples,"^ 
not  to  others,  and  said,  "Take  this  and  divide  it 
among  yourselves,"^  not  among  others. 

4.  It  is  Commemorative. — It  is  designed  to 
commemorate  the  death  of  Christ,  and  be  a  per- 
petual memorial  in  his  churches,  and  to  his  peo- 
ple, of  his  sacrifice  for  their  redemption.  "This 
do,  in  remembrance  of  me;"  "This  do  ye,  as  oft 
as  ye  drink  it,  in  remembrance  of  me."^ 

5.  It  is  Typical. — It  not  only  points  the  Christ- 
ian back  to  the  broken  body,  and  the  blood  shed, 
to  the  Saviour's  sufferings  and  death,  but  onward, 
also,  to  his  second  coming,  and  the  feast  and  fel- 
lowship above.  "But  I  say  unto  you,  I  will  not 
drink  henceforth  of  this  fruit  of  the  vine,  until 
that  day  when  I  drink  it  new  with  you,  in  my 
Father's  kingdom;"^  "For  as  often  as  ye  eat 
this  bread,  and  drink  this  cup,  ye  do  show  the 
Lord's  death,  till  he  come."* 


1  Luke  xxii.  1 6.  2  See  Second  Part,  chap.  iv. 

9  Lxike  xxii.  14.  *  Matt.  xxi.  24.  b  Lvike  xxii.  1 7. 

8  I  Cor.  xi.  24,  25.  7  Matt.  xxvi.  29.  8  i  Cor.  xi.  26. 


THE  BAPTIST  CHURCH  DIRECTORY.  35 

6.  It  is  Umhlematic. — In  all  these  things  it 
teaches  symbolically  great  Gospel  truths,  while 
it  perpetuates  the  memory  of  the  work  of  redemp- 
tion, by  the  death  of  Christ.  It  is  the  sign  or 
seal,  of  the  love  of  Christ  to  the  believer  in  the 
new  covenant  of  grace,  and  a  token  of  his  faith- 
fulness. "  This  Clip  is  the  new  testament  in  my 
blood."  ^ 

It  shows  a  spiritual  fellowship  and  communion 
with  Christ,  on  the  part  of  those  who  receive  it, 
and  indicates  their  union  with  him;  "The  cup 
of  blessing  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ  ?  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body 
of  Christ  ?  "  2 

It  expresses,  also,  a  fellowship  of  the  disciples 
for  each  other,  and  a  unity  of  faith  on  the  part 
of  those  who  receive  it.  They,  though  many, 
are  one  body,  and  Christ  is  the  one  head  ;  "  for  we, 
being  many,  are  one  bread  and  one  body  ;  for 
we  are  all  partakers  of  that  one  bread."  ^ 

It  represents  the  spiritual  life  and  nourishment 
of  the  Christian,  as  derived  wholly  from  Christ, 
through  faith  in  him,  as  life  and  nourishment  for 
the  body  are  derived  from  common  bread  and 
wine ;  "  For  even  Christ  our  passover,  is  sacri- 

»  Luke  xxii.  20.  «  1  Cor.  x.  16.  «  1  Cor.  x.  11 


36  THE   BAPTIST   CHURCH   DIRECTORY. 

ficed  for  us.  Therefore  let  us  keep  the  feast :  not 
with  old  leaven,  but  with  the  unleavened  bread 
of  sincerity  and  truth. "^ 

Note  1. — In  baptizing  candidates,  the  utmost  decorum, 
good  order,  and  solemnity  should  be  observed,  and  nothing 
on  the  part,  either  of  the  administrator,  or  the  candidate 
occur  to  excite  any  other  emotions  in  the  minds  of  spec- 
tators, than  those  of  reverence  and  devotion.  Sometimes 
this  most  impressive  and  sacred  ordinance  is  administered 
so  rudely,  with  such  thoughtless  haste,  and  with  so  many 
bhmders  and  mistakes,  as  to  bring  it  into  great  disrespect 
in  the  estimation  of  those  who  witness  it. 

Note  2. — Both  ordinances  are  usually  administered  by 
ministers;  but  should  the  church  so  direct,  would  doubtless 
be  valid  if  administered  by  a  private  member  of  the  church. 

Note  3. — It  is  not  pretended  that  there  is  any  spiritual 
power  or  efhcacy  in  the  ordinances,  to  purify  or  sanctify 
the  soul;  but  as  divinely  appointed,  they  certainlj'-  are 
means  of  grace,  the  use  of  which  tends  greatly  to  spiritual 
profit,  when  performed  with  faith,  and  the  neglect  of 
which,  is  a  disobedience  and  a  cause  of  spiritual  decline. 

Note  4. — These  ordinances  are  usually  administered  on 
the  Sabbath,  and  more  commonly  once  each  month — 
particularly  the  Supper.  They  may,  however,  be  admin- 
istered at  any  time  or  place  at  the  discretion  of  the  church 
as  circumstances  may  require. 

Note  5. — Baptism,  properly  speaking,  is  not  to  be 
repeated.  But  in  cases  where  baptism  in  form  has 
been  administered,  evidently  without  the  exercise  of 
a  saving  faith,  and  without  even  an  intelligent  profession 
of  such  a  faith  on  the  part  of  the  candidate,  and 
without    a    correct   understanding  of    the   nature    and 

1 1  Cor.  V.  7.  8. 


JTHE  BAPTIST   CHITROH   DIEKOTORl .  &. 

t<5<l^airements  of  the  Gospel,  or  the  deeign  of  the  ordinance 
itself,  as  also  where  the  administrator  was  not  duly 
qualified — in  such  cases  the  ordinance  may  be  repeated. 
This  would  be  rebaptizing  in  form,  but  not  in  fact,  since 
in  the  first  case  the  ordinance  being  invalidated,  was  not 
really  a  Scriptural  baptism. 

Note  6. — It  is  customary  for  the  pastor,  on  communion 
occasions,  when  the  Table  is  spread,  and  just  before  the 
administration  of  the  ordinance,  to  invite  '*  all  persons  in 
good  and  regular  standing  in  churches  of  the  same  faith 
and  order  "  to  sit  down  and  partake  with  them.  Soma, 
however,  give  no  invitation  at  all ;  and  some  invite  only 
the  members  of  that  particular  church,  holding  that  none 
should  enjoy  the  privileges  of  the  communion  in  any 
church,  except  those  who  are  under  the  watch-care  and 
discipline  of  that  church. 

Note  7.— Strictly  speaking,  the  privileges  of  a  church 
are  coextensive  with  the  authority  of  the  church;  and 
the  right  of  communing,  therefore,  is  limited  to  those 
over  whom  the  church  exercises  the  right  of  discipline. 
Consequently  the  right  to  commune  in  any  church  is  con- 
fined to  the  members  of  that  particular  church ;  and  ii 
the  members  of  other  churches  are  at  any  time  invited, 
it  is  a  mere  matter  of  courtesy  extended  to  them. 

Note  8. — The  Supper  being  a  church  ordinance,  it 
would  not  be  proper  to  administer  it  in  a  sick  room,  or  in 
other  places  privately,  without  the  knowledge  or  sanc- 
tion of  the  church.  But  the  church  has  a  right  to  au- 
thorize and  direct  its  administration  in  anyplace,  or  on 
any  occasion,  itself  being  present  as  a  body,  or  repre- 
sented by  some  of  its  officers  and  members. 

Note  9.— A  neglect  of  the  Communion  by  church  mem- 
bers is  a  very  grave  evil.  It  is  without  excuse,  and 
operates  most  unfavorably  on  the  piety  of  those  who  do 
it.  It  casts  indignity  upon  the  church  and  the  ordinance 
of  Christ,  and  is  a  breach  of  good  order  which  the  church 
should  endeavor  promptly  to  correct.  Some  churches, 
by  a  rule  of  discipline,  visit  each  member  who  absents 
himself  twice  in  succession  from  the  Lord's  Supper. 


CHAPTER  IV. 

ITS   SERVICES. 

The  services  of  a  church  are  mostly  devotional ; 
the  order  and  arrangement  of  which  are  not  fixed 
by  any  scriptural  precept,  or  precedent,  but  are 
to  be  determined  by  the  church  itself.^ 

I. — Preaching  the  Gospel. 

Usually,  two  discourses  are  preached  on  the 
Sabbath;  sometimes  three;  sometimes  only  one. 
In  many  churches  also,  a  lecture  is  given  on 
some  evening  during  the  week. 

The  order  of  service  is  usually  this  :  1,  sing- 
ing ;  2,  reading  the  Scriptures ;  3,  prayer ; 
4,  singing ;  5,  preaching ;  6,  prayer  ;  7,  singing  ; 
8,  benediction.  But  the  relative  order  is  ar- 
ranged usually  according  to  the  taste  of  the  min- 
ister who  performs  the  service. 

II.— Social  Meetings. 
During  the  week,  once  or  twice^  meetings  are 

»  See  Part  First,  chap.  vl. 


THE    BAPTIST   CHURCH    DIRECTORY.  39 

held,  where  each  member,  without  distinction, 
is  at  liberty,  though  not  compelled,  to  take  part 
in  services  of  prayer,  praise,  and  exhortation. 

III. — Covenant  Meetings. 

In  most  churches,  once  each  month,  a  Covenant 
Meeting  is  held,  at  which  all  the  members  are 
desired  to  speak  of  their  religious  experience 
during  the  month  past,  and  express  their  fellow- 
ship with  the  church. 

IV. — Church  Meetings. 

Once  a  month,  also,  a  Church  Meeting  is 
usually  held,  for  the  transaction  of  business, 
such  as  receiving,  dismissing,  or  disciplining 
members,  and  any  other  necessary  to  be  done. 
Special  church  meetings  are  called,  when  cir- 
cumstances require  it.  Some  churches  have  no 
other  except  special  church  meetings. 

V. — Concerts  of  Prayer. 

Quite  extensively  through  the  churches  the 
practice  prevails  of  observing  the  first  Monday 
evening  in  each  month — more  commonly  now 
the  first  Sunday  evening — as  a  concert  of  prayer 
for  the  success  and  prosperity  of  missions,  and 
the  universal  spread  of  the  Gospel.  In  a  similar 
manner,  the  second  Monday,  or  Sunday  evening 


40  THE  BAPTIST  CHURCH  DIRECTORT. 

is  devoted  to  special  prayer  for  Sunday  schools. 
There  is  great  advantage  in  devoting  certain 
times  to  special  prayer  for  particular  objects. 
The  mind  becomes  better  informed  respecting 
such  objects,  and  the  heart  more  deeply  inter- 
ested in  their  prosperity. 

VI. — Female  Prayer  Meetings. 

In  many  churches  are  held — and  should  be  in 
all  where  practicable — weekly  meetings  for  pray- 
er by  the  female  members,  where  mothers  offer 
special  and  united  prayer  for  their  children, 
wives  for  their  husbands,  sisters  for  their  bro- 
thers, and  all  for  the  prosperity  of  the  church, 
and  the  salvation  of  sinners.  Many  striking 
instances  of  answer  to  prayer  have  been  wit- 
nessed, as  the  result  of  such  meetings. 

YII. — Young  People's  Meetings. 

In  many  churches,  also,  a  weekly  meeting  for 
prayer  and  conference  is  held  by  the  young  peo- 
ple, for  their  special  profit.  At  such  meetings 
the  young  feel,  perhaps,  less  restraint  in  prayer 
and  exhortation  than  in  other  meetings,  while 
the  pastor,  who  should,  if  possible,  attend  them, 
often  finds  there  a  better  opportunity  to  give 
needed  cautions  and  instruction  to  the  young, 
than   other  occasions  afford.     These  meetings, 


THE  BAPTIST  CHURCH  DIRECTORY.  41 

however,  should  never  be  made  an  excuse  bj 
the  young  for  absenting  themselves  from,  or 
neglecting  to  take  part  in,  the  other  stated  meet- 
ings of  the  church. 

YIII. — Special  Seevices. 

These  will,  from  time  to  time,  occur;  such  as 
Fasts  and  Thanksgiving^  occasions  which  scarce- 
ly differ  from  ordinary  services,  except  in  their 
special  object. 

Note  1. — The  church,  with  the  concurrence  of  the  pastor, 
appoints  all  its  meetings. 

Note  2.— It  is  the  right  and  duty  of  the  pastor  to  conduct  all 
meetings  for  worship  and  devotion,  and  to  act  as  moderator  in 
all  meetings  for  business. 

Note  3. — The  preaching  of  the  Gospel,  the  assembling  of 
God's  people,  prayer  and  praise,  are  duties  divinely  enjoined ; 
but  where,  when,  and  under  what  particular  circumstances 
these  shall  be  done,  are  incidents  to  be  determined  by  Christian 
wisdom  and  prudence. 

Note  4. — A  very  great  mistake  is  sometimes  made  by  crowd- 
ing too  many  service*  into  the  Sabbath,  thus  making  it  a  day  of 
weariness  rather  than  a  day  of  rest.  While  its  sacred  hours 
should  not  be  passed  in  idleness  and  inactivity,  yet  time  should 
be  allowed  for  reflection,  reading  the  Scriptures,  private  and 
family  devotion,  and  also  for  resting  the  faculties  both  of  body  and 
of  mind.    Otherwise  the  design  of  the  Sabbath  is  not  secured. 


CHAPTER  V. 
ITS    WORSHIP. 

Worship,  properly  speaking,  is  adoration, 
praise,  confession,  thanksgiving,  and  supplication, 
offered  up  to  God.  In  common  language,  worship 
means  religious  service  in  general,  and  is  ordi- 
narily applied  to  religious  services  as  maintained 
by  Christian  churches. 

Worship  is  a  most  important  duty,  and  a  most 
gracious  privilege.  Its  influence  on  individual 
piety,  on  the  churches'  prosperity,  and  on  the  gen- 
eral welfare  of  society,  is  not  sufficiently  under- 
stood nor  valued. 

I. — Preaching. 

Preaching,  strictly  defined,  is  not  worship, 
though  calculated  to  inspire  and  aid  it.  It  is 
addressed  to  the  congregation,  rather  than  to 
the  Deity,  and  consists  of  instruction,  exhorta- 
tion, reproof,  and  warning.  It  is  the  most 
prominent  feature  of  public  religious  service,  and' 
is  the  principal  instrumentality  of  giving  the 
knowledge  of  salvation  to  the  world. 


THE  BAPTIST  CHURCH  DIRECTORY.  43 

1.   The  Object  of  Preaching, 

The  true  object  and  design  of  all  Gospel  preach- 
ing is  the  salvation  of  sinners,  and  the  edifica- 
tion of  saints.  For  this  purpose  our  Saviour 
gave  "pastors  and  teachers,  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ ; "  ^  and  thus 
"  warning  every  man,  and  teaching  every  man, 
in  all  wisdom,  that  we  may  present  every 
man  perfect  in  Christ  Jesus."  ^  It  is  not  to 
entertain  or  recreate  an  audience,  nor  to  crowd 
houses  with  unprofited  hearers ;  nor  to  build 
up  wealthy  or  fashionable  congregations ;  nor 
to  teach  science,  literature,  or  art ;  nor  to  secure 
temporal  prosperity  to  the  church ;  but  to  save 
souls  by  an  exhibition  of  Christ  crucified.  All 
preaching  which  fails  of  this,  fails  of  its  great 
design  and  end. 

2.  The  Character  of  Preaching. 

All  preaching  to  be  profitable  should  be  plain, 
simple  in  style,  and  experimental,  practical,  and 
spiritual  in  matter.  Ail  the  arts  of  oratory  and 
the  adornments  of  culture,  poorly  compensate  for 
the  absence  of  simplicity,  earnestness,  and  spirit- 
uality.    Nevertheless,  with  these  qualifications, 

>  Eph.  Iv.  12.  a  Col.  i.  88. 


44  THE    BAPTIST    CHURCH    DIRECTORY. 

the  more  interesting  and  acceptable  the  address 
and  style,  the  more  useful  the  preaching  is  likely 
to  be.  And  each  one  should  ''study  to  show 
himself  approved  unto  God,  a  workman  that 
needeth  not  be  ashamed."^  Many  sermons,  in 
themselves  really  good,  are  ineffective,  because 
of  a  dull,  uninteresting,  or  offensive  style  of 
expression  or  manner  of  address. 

3.  The  Frequency  of  Preaching. 

Preaching  is  not  indeed  too  highly  valued  as 
to  its  iywportance ,  but  it  is  too  much  demanded 
as  to  its  frequency.  Congregations  ordinarily 
require  too  much  preaching  in  proportion  to  the 
more  social  services  of  rehgion.  One  sermon  od 
the  Sabbath  well  prepared,  well  preached,  well 
understood,  and  well  practised,  is  vastly  better 
than  three  imperfectly  prepared  and  imperfectly 
digested.  Two  discourses  each  Sabbath  are  all  a 
minister  can  well  preach,  or  a  congregation  can 
profitably  hear.  And  yet,  considering  the  neces- 
sities of  the  world,  and  that  men  perish  per- 
petually without  the  Gospel,  the  minister  should 
''preach  the  word;  be  instant  in  season  and  out 
of  season;  reprove,  rebuke,  exhort,  with  all  long 
suffering  and  doctrine."^ 

1  2  Tim.  ii.  1 5.  '2  Tim.  iv.  a. 


THE    BAPTIST    CHURCH    DIRECTORY.  45 


Note  1. — Whether  sermons  should  be  delivered  errtem- 
poraneously ,  or  from  7nanuscTipt ,  is  a  question  which  the 
preacher  must  decide.  Opinions  are  divided.  The  excel- 
lency or  usefulness  of  a  sermon  does  not  depend  on  either 
method.  Some  subjects  cannot  be  accurately  treated 
without  writing.  Writing  is  an  important  aid,  and  an 
invaluable  discipline  to  the  preacher.  It  aids  him  to 
think  systematically,  and  express  himself  concisely  and 
forcibly.  But  for  all  ordinary  occasions  of  preaching,  it 
cannot  be  doubted  that  an  extemporaneous  manner  of  ad- 
dress, is  most  in  accordance  wuth  the  design  of  the  Gospel, 
and  more  agreeable,  forcible  and  profitable  to  the  con- 
gregation. 

Note  2. — Sermons  need  not  of  necessity  be  read,  even 
though  they  be  written;  nor  need  the  manner  of  the  ad- 
dress'be  servile  and  lifeless,  even  with  a  manuscript  before 
one.  Some  men  are  as  free,  animated,  and  vigorous,  in 
preaching  from  a  manuscript,  as  others  are  who  never 
wrote  a  sermon. 


II. — Praying.^ 

Aside  from  prayer  as  a  vital  element  of  indi- 
vidual Christian  life,  its  importance,  as  an  ele- 
ment of  social  Christian  Kfe,  is  very  great.  "Ask 
and  it  shall  be  given  you;  seek,  and  ye  shall 
find;  knock  and  it  shall  be  opened  unto  you."^ 
There  are  special  blessings  promised  to  united 
prayer,  where  ''if  two  of  you  shall  agree  on 
earth  as  touching  anything  that  they  shall  ask, 
it  shall  be  done  for  them  of  my  Father  which  is 
in  Heaven."^ 

1  Part  First,  chap.  xv.  2  Matt.  vi.  ?• '  ^  Matt,  xviii.  19. 


46  THE    BAPTIST   CHURCH    DIRECTORY. 

1.  The  Nature  of  Prayer, 

Prayer  is  an  address  to  God,  with  adoration, 
confession,  supplication,  or  thanksgiving  on  behalf 
of  the  worshipper,  and  of  other  objects  of  divine 
clemency.  The  merits  and  intercession  of  Christ 
must  evermore  be  recognized  as  the  only  medium 
of  access  to,  and  cause  of  blessing  from,  the 
Father.  ''Whatsoever  ye  shall  ask  the  Father 
in  my  name,  he  will  give  it  you.''^  The  office 
of  the  Holy  Spirit  must  also  be  understood  as  the 
only  means  of  communication  with  the  throne 
of  grace:  ''for  we  know  not  what  we  should 
pray  for  as  we  ought;  but  the  Spirit  itself 
maketh  intercession  for  us,  with  groanings  which 
cannot  be  uttered."^ 

2.  Preparation  for  Prayer, 

There  must  be  a  preparation  of  heart  in  order 
to  lead  profitably  the  devotions  of  others  in 
addresses  to  the  mercy  seat.  Not  a  forethought 
of  words  and  phrases  for  that  particular  prayer, 
but  a  knowledge  of  the  nature  of  prayer,  the 
objects  of  prayer,  and  a  spirit  in  harmony  with 
the  divine  character,  and  the  divine  purposes. 
"He  that  cometh  to  God  must  believe  that  he  is, 
and  that  he  is  a  rewarder  of  them  that  diligently 

I  John  x>T..  23.  3  Rom.  viii,  a6. 


THE    BAPTIST   CHURCH    DIRECTORY.  47 

seek  him;"^  ''but  let  him  ask  in  faith,  nothing 
wavering;"^  "praying  in  the  Holy  Ghost." 
To  make  prayers  and  to  pray  are  very  different 
things.  Any  one  can  make  a  prayer  who  can 
command  the  use  of  language;  but  to  pray,  the 
soul  must  have  fellowship  with  God. 

3.  Style  of  Prayer. 

Prayers  should  be  simple,  direct  and  short. 
As  far  as  possible,  they  should  express  senti- 
ments in  which  the  congregation  can  unite, 
and  soHcit  blessings  which  the  congregation 
needs.  They  should  be  distinctly  uttered,  so 
that  others  can  hear,  understand  and  unite  in 
them,  and  have  nothing  in  their  manner  or 
expression  so  peculiar  as  to  divert  the  thoughts 
of  those  who  hear  from  the  devotion:  and  ''use 
not  vain  repetition  as  the  heathen  do:  for  they 
think  that  they  shall  be  heard  for  their  much 
speaking."^  Besides  which,  the  whole  manner 
and  style  of  address  should  be  solemn  and  reve- 
rential, savoring  of  meekness  and  humility,  as 
it  is  becoming  in  sinful  helpless  creatures,  when 
approaching  a  holy  God. 

4.  Faults  in  Prayer, 
The  great  defect  of  prayer  may  be  want  of 

^Hcb.  xi.  6.  '  James  i.  6.  *Judeao.  *Matt.  vi.  7. 


48  THE    BAPTIST    CHURCH    DIRECTORY. 

faith,  spirituality  of  mind,  and  the  influences  of 
the  Holy  Spirit.  But  there  are  certain  faults  in 
the  aim,  intention  and  mode  of  address,  into 
which  the  pious  sometimes  imconsciously  fall, 
which  are  worthy  of  attention  and  correction. 

Preaching  Prayers,  in  which  Scripture  is 
explained,  doctrine  expounded,  and  instruction 
offered  to  the  congregation. 

Exhorting  Prayers,  where  warnings,  rebukes, 
and  exhortations,  are  addressed  to  individuals, 
and  personal  sins  pointed  out. 

Historical  Prayers,  in  which  facts  and  inci- 
dents are  related,  from  which  inferences  and 
arguments  are  adduced. 

Oratorical  Prayers,  where  special  care  seems 
given  to  the  language  and  manner,  as  if  in- 
tended for  critical  ears. 

Complimentary  Prayers,  in  which  the  excel- 
lences of  individuals  are  effectively  dwelt  on,  as 
if  persons  were  flattered,  rather  than  the  Deity 
addressed. 

Fault-finding  Prayers,  in  which  the  real  or 
fancied  faults  of  the  church  or  of  individuals  are 
set  forth,  existing  difficulties  mentioned,  and 
advice  given,  remedies  suggested,  or  rebuke 
administered. 

All  such  things  should  be  avoided. 


THE    BAPTIST   CHURCH    DIRECTORY.  49 

III. — Singing. 

Singing  is  a  chief  part  of  Christian  worship. 
Like  prayer,  it  may  express  adoration,  confes- 
sion, thanksgiving,  supplication  and  praise.  But, 
unUke  prayer,  in  this  act  of  worship  all  can 
vocally  unite,  ''Speaking  to  themselves  in  psalms 
and  hymns,  and  spiritual  songs,  singing  and 
making  melody  in  their  hearts  to  the  Lord.^'^ 

It  is  especially  adapted  to  elevate  the  religious 
affections — to  lighten  any  load  of  sorrow  that  may 
oppress  the  heart — to  subdue  unholy  passions — 
and  to  harmonize  the  feelings  of  those  who  unite 
in  the  exercise.  Being  performed  in  concert 
with  others,  prevents  an  unpleasant  sense  of  in- 
dividual responsibility ,  and  it  becomes  a  pleasant 
privilege  instead  of  a  burdensome  duty. 

It  is  the  only  act  of  worship  in  which  all  oc- 
cupy a  common  position  and  mutually  bear  a 
part.  It  is  not,  therefore,  strange  that  singing 
occupied  so  large  a  place  in  the  religious  services 
of  the  early  Christian  churches,  or  that  the  gra- 
cious affections  of  the  renewed  heart  cherish  it 
so  fondly,  and  resort  to  it  so  frequently. 

1.  The  Character  of  Singing. 
It  should  evidently  be  the  united  expression  of 

1  Eph.  V.  iQ, 


50  THE    BAPTIST    CHURCH    DIRECTORY. 

the  assembly — the  worship  of  all  uttered  in  song. 
It  is  not  to  be  a  performance  for  the  entertain- 
ment of  the  congregation,  but  an  act  of  worship 
by  the  congregation.  It  is  not  to  be  an  act  of 
worship  performed  by  others,  to  which  the  con- 
gregation is  to  listen,  but  an  act  of  worship 
which  they  themselves  are  to  offer. 

Therefore,  singing  should  be  congregational; 
that  is,  the  people  should  sing — all  the  assembly 
should  praise  God  in  song.  Singing  is  the  peo- 
ple's worship.  The  chant,  the  anthem,  the  ora- 
torio, are  rather  for  the  cathedral  and  the  temple. 
Though  beautiful  and  subhme,  they  should  be 
but  incidentally  used  in  the  Christian  congrega- 
tion. They  inspire  worship  in  the  assembly,  but 
the  assembly  does  not  to  any  considerable  extent 
worship  in  them.  The  genius  of  the  Gospel 
and  of  the  Christian  sanctuary  requires  chiefly 
the  chorus,  where  the  congregation  shall  not 
listen  and  have  devotion  excited,  but  where  they 
shall  sing  and  express  devotion. 

2.  The  Style  of  the  Music. 

Since  the  idea  of  the  Gospels  is  that  the  peo- 
ple shall  worship,  not  witness  a  performance, 
therefore  the  style  of  the  music  should  be  such 
as  the  people  can  perform.  But  the  mass  of 
people  can  never  go  beyond  the  simplest  ele- 


THE    BAPTIST   CHURCH    DIRECTORY.  51 

merits  of  any  art  or  science;  therefore,  the 
music  of  the  sanctuary  should  be  of  the  simplest 
kind  in  structure  and  execution,  and  limited 
to  a  small  number  of  tunes.  Music  more  com- 
plicated in  structure  and  more  artistic  in  exe- 
cution, a  few  could  perform  and  perhaps  more 
highly  enjoy;  but  it  would  not  express  the  devo- 
tion of  the  great  mass  of  worshippers,  because 
they  could  not  unite  in  it.  Devotion  seeks  plain 
choral  harmonies  in  which  to  utter  its  worship. 

3.  The  Leader  of  Singing. 

Somebody  must  lead — that  is,  decide  on  the  tune 
and  commence  the  singing.  It  makes  little  dif- 
ference whether  the  leader  be  an  organ,  a  single 
voice,  a  quartette,  or  a  choir.  Either  of  these 
would  be  in  accordance  with  the  spirit  and 
design  of  Christian  worship,  providing  they  be 
simply  leaders,  not  performers. 

If  the  singing  of  the  sanctuary  is  to  be  per- 
formed for  the  congregation,  and  they  take  no 
part  in  it,  it  matters  Httle  whether  that  perform- 
ance be  by  an  instrument,  a  single  voice,  or 
several  voices.  But  a  Christian  congregation 
should  not  omit  so  important  a  duty,  nor  deprive 
itself  of  so  sacred  a  privilege,  as  that  of  singing 
the  praises  of  God  in  his  house  of  worship. 


52  THE    BAPTIST     CHURCH     DIRECTORY. 

Note  1. — ^All  levity  and  irreverence  on  the  part  of 
choirs  and  singers,  in  the  house  of  worship  and  during  the 
time  of  religious  service,  should  be  strictly  and  conscien- 
tiously avoided.  Whispering,  studying  the  music  book,  or 
the  hymn-book,  and  all  trifling,  are  painfully  incongruous 
in  scenes  of  sacred  devotion,  especially  by  those  who  take 
so  prominent  a  part  in  worship  as  do  the  singers. 

Note  2. — That  unconverted  and  irreligious  persons  may 
unite  in  singing  divine  praise — that  they  may  worship 
God  in  song,  is  evident.  Such  a  course  is  as  appropriate 
and  consistent  as  for  them  to  pray  or  read  the  Scriptures. 
But  for  such  persons  to  do  the  singing  for  a  Christian 
congregation,  or  to  lead  their  worship  and  devotion  in 
song,  is  as  evidently  inappropriate  and  inconsistent  as 
for  them  to  lead  their  devotions  in  preaching,  prayer,  ex- 
hortation, or  reading  the  Scriptures. 

Note  3. — To  aid  in  the  better  performance  of  congre- 
gational singing,  some  congregations  meet  once  a  week, 
or  at  such  times  as  may  be  convenient,  for  the  purpose 
of  singing  over  and  becoming  familiar  with  hymns  and 
tunes  which  they  may  wish  to  sing  on  the  Sabbath. 
This  is  an  easy,  pleasant,  and  serviceable  means  of  fur- 
thering the  design. 

Note  4. — Every  church  should  provide  for  the  in- 
struction of  the  young  connected  with  the  congregation 
in  the  elements  of  sacred  music.  Such  instruction,  dur- 
ing six,  or  at  least  three  months  of  each  year,  with  a 
weekly  exercise,  would  soon  make  congregational  singing 
practicable. 

Note  5. — Instruction  in  vocal  music  should  enter  large- 
ly into  the  education  of  all  children,  both  at  home  and  in 
public  and  private  schools;  while  in  Sabbath-schools  a 
considerable  part  of  the  time  should  be  spent  in  singing. 
Such  a  course  would  prepare  the  way  for  better  singing, 
and  consequently  for  better  worship  in  the  sanctuary. 


THE    BAPTIST     CHURCH    DIRECDORY.  53 

TV. — Exhorting. 

The  gift  of  exhortation  is  one  by  which  the 
Spirit  edifies  and  instructs  the  church.  This 
constitutes  a  considerable  part  of  the  exercise  of 
social  religious  meetings,  where  God's  people 
"exhort  one  another,  daily/'  ^  and  each  "suffers 
the  word  of  exhortation.''  ^ 

There  are  persons  in  every  Christian  congrega- 
tion, who  have  a  depth  and  richness  of  religious 
experience,  and  whose  remarks  are  attended 
with  a  peculiar  unction  and  power,  beyond  those 
of  ordinary  Christians.  This  is,  doubtless,  owing 
to  a  closer  fellowship  and  communion  with 
God.  But,  besides  such,  every  Christian  disciple 
can  speak  of  his  experience  in  the  divine  life, 
and  exhort  and  encourage  others.  They  are  not 
called  to  expound  scriptures,  or  hold  public 
meetings,  but  they  can  tell  of  the  grace  of  our 
Lord  Jesus  Christ  as  revealed  to  them. 

The  exhortations  of  God's  children  form  one  of 
the  most  effectual  means  of  spiritual  improve- 
ment, and  edification  to  the  church.  "While  he 
that  exhorteth,  waits  on  exhortation."  ^ 

1.  Who  should  exhort. 
It  is  the  privilege,  and  at  times,  doubtless,  the 

Heb.  ix.  13.  »  Heb.  riD .  12.  »  Rom.  xii.  8. 


64  THE   BAp-nST   CHURCH    DIRECTORY. 

duty,  of  all  who  know  the  grace  of  God,  without 
distinction  of  age,  sex,  or  condition,  to  speak  of 
their  experience  of  that  grace,  in  the  meetings 
for  social  worship.  There,  where  the  freedom 
which  marks  "the  household  of  faith"  prevails, 
they  should  "exhort  one  another,  and  so  much 
the  more  as  they  see  the  day  approaching."* 

2.  The  Gift  of  Exhortation. 

By  some  it  is  supposed  that  the  gift  of 
exhortation  is  imparted  to  particular  persons, 
as  ministerial  gifts  are  to  those  called  to  preach. 
But  every  one  who  speaks  from  his  own  expe- 
rience of  the  things  of  godliness,  speaks  to  edifi- 
cation. Ordinary  abilities,  sanctified  by  the 
Spirit,  cannot  fail  to  be  profitable.  Those  who 
speak  the  most  fluently  and  the  most  eloquently, 
do  not  always  speak  the  most  profitably.  But 
those  who  speak  with  the  Spirit,  never  fail  to 
edify  those  who  walk  in  the  Spirit. 

3.  FaitUs  in  Exhortation. 

Christians  sometimes  fall  into  faulty  habits 
in  this  exercise,  which  hinder  their  usefulness 
and  mar  the  spiritual  pleasures  of  social  fellow- 
ship. 

»  Heb.  V,  as. 


THE    BAPTIST   CHURCH    DIRECTORY.  55 

A  preaching  style  should  be  avoided,  though 
passages  of  Scripture  will  often  be  mentioned, 
suggesting  trains  of  reflection  of  great  interest 
and  profit. 

Lengthy  exhortations  should  never  be  indulged 
in.  They  deprive  others  of  their  privileges,  and 
usually  become  tedious  and  irksome,  however 
good  in  themselves. 

One's  self  should  not  be  too  much  spoken  of, 
lest  it  might  appear  boastful  and  egotistic. 

Faidt-finding  and  complaining  should  most 
carefully  be  avoided.  Few  things  so  effectually 
close  the  ears  or  the  hearts  of  hearers  against 
one,  as  this. 

Denunciation,  and  a  censorious  spirit,  exhibits 
a  temper  so  much  opposed  to  the  Gospel  that 
harm,  and  not  good,  is  done  by  it. 

Hobbies  are  unprofitable.  Some  always  dwell 
on  hackneyed  themes,  until  both  themselves  and 
the  subjects  are  unpleasant  and  distasteful  to  the 
audience. 

Foreign  subjects  should  not  often  be  intro- 
dued,  except  as  illustration,  or  to  draw  lessons 
of  instruction  from  them.  Spiritual  themes 
should  be  those  dwelt  on  in  exhortation. 


CHAPTER  YI. 
ITS    GOVERNMENT 

The  Christian  Church  is  divinely  constituted, 
and  its  officers,  ordinances,  and  government  are 
authorized  and  prescribed  either  by  Christ  him- 
self or  by  the  inspiration  of  his  Spirit  in  the 
Apostles. 

The  government  ^  of  a  church,  according  to 
the  New  Testament  plan,  and  teaching,  is  inde- 
pendent in  form,  and  the  right  of  administra- 
tion resides  in  the  body  itself.  That  is,  each 
individual  church  is  entirely  independent,  and 
governs  itself,  manages  its  own  affairs,  admits, 
disciplines,  and  dismisses  its  members,  and 
transacts  any  and  all  other  business  necessary  to 
1)6  done,  without  the  aid  or  interference  of  any 
other  church  or  churches.  No  other  individual 
or  body  of  men  whatever,  either  civil  or  eccle- 
siastical, has  any  authority  over  it,  or  right 
to  interfere  with  its  affairs,  xmless  requested  so 
to  do. 


1  See  Second  Part,  chap.  vL 
56 


THE    BAPTIST   CHURCH    DIRECTORY.  57 

That  churches  have  this  right  of  self-govern- 
ment is  evident,  because  Christ  in  his  directions 
for  the  treatment  of  offences,  recognizes  the 
church  as  the  ultimate  tribunal  of  appeal,  as  also 
its  authority  to  decide,  finally,  cases  brought 
before  it.  The  Apostle  in  hke  manner  recognizes 
the  right  of  churches  to  choose  their  own  officers, 
and  to  administer  discipHne,  by  enjoining  them 
to  do  it,  reproving  them  for  neglecting  it,  and 
commending  them  for  properly  performing  it. 

Both  the  right  and  the  responsibility  of  admin- 
istering this  government  Christ  has  committed 
to  each  church.  No  others  can  lawfully  take 
these  from  them,  nor  can  they  commit  them  to 
any  other  hands.  They  cannot  transfer  the  gov- 
ernment to  the  officers,  nor  to  a  part  of  the 
members,  nor  to  any  man  or  body  of  men  exter- 
nal to  the  church. 

They  themselves  are  accountable  to  Christ, 
the  Head  of  the  Church,  and  the  King  in  Zion, 
for  the  correct  and  faithful  administration  of  it. 


Note  1. — It  is,  therefore,  evident  that  all  ecclesiastical 
authority  resides  in  -^he  church;  that  is,  in  each  individual 
church.  The  acts  of  all  other  men  and  bodies  of  men 
whatever,  are  advisory,  not  authoritative;  inasmuch  as  the 
church  cannot  transfer  its  authority  to  them,  and  Christ 
has  given  them  no  other  similar  authority. 

Note  2. — In  the  administration  of  its  government,  and  the 
exercise  of  its  authority,  the  church  is  not  ZejgrisZairvc  but  carecw 


68  THE    BAPTIST    CHURCH     DIRECTORY. 

tive;  it  cannot  make  laws,  but  only  execute  those  already 
made  by  the  great  Lawgiver.  Consequently,  it  cannot 
lawfully  go  beyond  the  words  of  Christ,  which  consti- 
tute its  law. 

Note  3. — Each  church  acts  for  itself  alone,  and  cannot 
bind  the  action  of  any  other  church.  Each  one  should,  in 
the  spirit  of  Christian  courtesy,  respect  the  action  of 
every  other;  but  only  so  far  as  that  action  is  according 
to  the  teachings  of  the  New  Testament;  and  every 
church  is  to  be  the  judge  and  interpreter  of  those  teach- 
ings for  itself. 

Note  4. — Since  the  government  devolves  on  the  church 
collectively,  constituting  a  democracy,  and  because  all 
the  individuals  composing  the  body  cannot  be  expected, 
in  all  cases,  perfectly  to  harmonize,  therefore,  it  is  al- 
lowed, that  the  majority  shall  rule. 

Note  5. — But  majorities  may  err,  and  do  wrong,  and 
their  acts  transcend  the  divine  statutes,  and  become  un- 
just and  oppressive  to  minorities,  thus  forming  an  un- 
lawful administration  of  the  government;  therefore,  the 
acts  of  majorities  are  only  to  be  recognized,  approved, 
and  sanctioned,  when  they  are  evidently  in  accordance 
with  the  laws  of  Christ  as  recorded  in  the  New  Testa- 
ment. 

Note  6. — In  disputes  and  differences  of  opinions,  large 
minorities  are,  perhaps,  quite  as  likely  to  be  right,  as 
small  majorities,  therefore,  majorities  should  act  cau- 
tiously, and  not  invade  their  rights.  But  if  minorities 
think  themselves  injured,  there  is  no  source  of  redress, 
no  higher  tribunal  of  appeal.  They  may  retire,  and  find 
a  home  in  some  other  church.  Or  they  may  organize 
themselves  into  a  new  one.  Or  they  may  call*  a  council, 
and  receive  advice  and  an  expression  of  opinions.  But 
a  council  can  neither  correct  the  wrong,  nor  punish  the 


THE    BAPTIST    CHUKCH     DIRECTORY.  59 

wrong-doers,  any  further  than  the  force  of  their  advice 
and  opinions  may  affect  them,  or  the  public  sentiment. 

Note  7. — By  many  it  is  thought  an  evil  in  the  inde- 
pendent form  of  church  government,  and  a  defect  in  its 
democratic  constitution,  that  there  is  no  central  and 
ultimate  tribunal  of  appeal  beyond  and  above  the  in- 
dividual church  where  both  churches  and  ministers, 
when  unfaithful  and  unworthy,  can  be  judged  and  pun- 
ished. But  this  evil  is  more  apparent  than  real.  And 
BO  far  as  the  system  is  subject  to  abuse,  the  evils  are 
abundantly  compensated  by  the  real,  substantial  and 
important  advantages  which  it  secures. 

Indeed  it  is  enough  to  say  that  this  form  and  method 
of  government  is  divinely  given;  therefore,  it  must  be 
right.  Therefore,  also,  it  must  be  liable  to  the  fewest 
evils,  and  productive  of  the  greatest  benefits. 

Note  8. — Though  one  church  cannot  exercise  any  act 
of  discipline  upon  another,  yet  one  may  pass  an  act  of 
disfellowship  against  another,  for  sufficient  cause.  Such 
an  act  is  merely  an  expression  of  disapproval  of,  and 
refusal  to,  hold  fellowship  with  said  church  in  the  com- 
munion of  the  Supper,  for  the  reasons  stated.  An  act 
of  disfellowship,  however,  is  seldom  called  for,  and 
should  be  resorted  to  only  for  very  grave  causes,  such 
as  evident  departures  from  the  faith  of  the  Gospel, 
either  in  its  teachings  or  its  practices,  and  which  de- 
partures make  it  unworthy  the  confidence  of  sister 
churches.  When  done  from  trifling  causes,  such  as  dif- 
ferences in  mere  matters  of  internal  order  and  discipline, 
it  results  more  to  the  prejudice  of  those  disfellowship- 
ping,  than  of  those  disfellowshipped. 


CHAPTER  VII. 
ITS  MINISTRY. 

The  Gospel  Ministry  is  of  divine  appointment 
and  stands  first  and  highest  among  the  instrumen- 
tahties  of  spiritual  good  to  the  world.  Whatever 
other  agencies  there  may  be  for  spreading  the 
truth,  whether  rehgious  education,  the  religious 
press,  or  any  other,  still  the  ministry  is  foremost, 
since  that  is  specially  ordained  of  Christ. 

The  ministry  is  appointed  to  instruct  and  edify 
the  church,  and  to  bear  the  knowledge  of  salva- 
tion to  the  world.  Every  Christian  disciple  is 
under  obligation  to  do  this  to  the  extent  of  his 
ability;  but  in  order  that  there  should  be  no 
failure  in  this  work,  Christ  ordained  that  a 
particular  class  and  profession  of  men  should  be 
appointed  to  the  work,  whose  special  and  exclu- 
sive duty  it  should  be  to  preach  the  Gospel. 

Our  Saviour  ''ordained  twelve  that  they 
should  be  with  him,  and  that  he  might  send 
them  forth  to  preach;"^  and  ''after  these  things 
the  Lord  appointed  other  seventy  also,  and  sent 

1  Mark  iii.  14. 
60 


THE  BAPTIST  CHURCH  DIEECTORr.  Gl 

them  two  and  two  before  his  face."^  And  his 
instructions  were,  "Go  ye,  therefore,  and  teach 
all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
teaching  them  to  observe  all  things  whatsoever 
I  have  commanded  you ;  and  lo,  I  am  with  you 
alway,  even  unto  the  end  of  the  world.     Amen."  ^ 

I. — A  Call  to  the  Ministry. 

A  divine  call  to  the  work  of  the  Gospel  minis- 
try is,  and  must  ever  be,  insisted  on  by  Christian 
churches,  if  the  spirituality  of  religion  is  to  be 
maintained. 

It  is  not  enough  that  a  man  has  piety,  and 
talent,  and  education,  and  ability  to  explain  the 
Scriptures,  and  a  facility  in  addressing  congrega- 
tions, and  an  earnest  desire  to  do  good,  in  order 
to  enter  this  sacred  office.  It  must  not  be  the 
mere  choice  of  a  profession,  nor  the  dictate  of  an 
ambition,  which  looks  to  the  pulpit  as  a  place 
for  achieving  distinction. 

It  must  not  be  in  obedience  to  the  opinions  or 
persuasions  of  friends.  "No  man  taketh  this 
honor  unto  himself,  but  he  that  is  called  of 
God."  ^  He  that  would  lawfully  enter  the  Gospel 
ministry  must  do  it  from  the  deep,  undoubted, 
and   unalterable   conviction,    wrought    into   the 

1  Luke  X.  1.  2  Matt,  xxviii.  19.  »  Heb.  v.  4. 


62  THE    BAPTIST    CHURCH     DIRECTORY. 

heart  by  the  Holy  Spirit,  that  such  is  the  will 
and  good  pleasure  of  God  concerning  him — that 
this,  and  nothing  else,  is  the  work  of  life,  ap- 
pointed by  God  for  him,  whether  it  may  bring 
joy  or  sorrow,  honor  or  dishonor,  prosperity  or 
adversity.  He  that  can  follow  any  other  profes- 
sion or  business  with  a  peaceful  mind,  and  a  con- 
science void  of  offence  toward  God,  should  never 
enter  the  ministry. 

The  signs  and  evidences  of  a  divine  call  to  the 
work  of  the  ministry,  are  various.  One  evidence, 
and  the  greatest,  is  the  inward  teaching  of  the 
Spirit,  by  which,  after  long,  deliberate,  and 
prayerful  consideration,  and  perhaps  painful  con- 
flict, the  conviction  becomes  deep  and  permanent 
in  the  mind,  that  to  preach  the  Gospel  is  the 
work  which  God  has  assigned  to  him.  Another 
sign  is,  that  the  mind  is  led,  by  the  Spirit,  into  a 
fruitful  contemplation  of  the  Scriptures,  whose 
spirit  and  meaning,  whose  rich  and  gracious 
treasures,  are  unfolded  and  made  plain  to  an  un- 
usual degree. 

An  increasing  facility  of  expression,  a  freedom 
of  utterance,  when  attempting  to  explain,  en- 
force, or  illustrate  any  particular  passage  of 
Scripture,  in  public  meetings,  is  a  further  indica- 
tion of  a  call  to  the  ministry.  Though  at  times 
all  this  may  be  reversed  in  one's  experience,  and 


THE    BAPTIST    CHURCH     DIRECTORY.  63 

but  little  freedom  of  thought  or  of  utterance  be 
enjoyed,  yet  if,  on  the  whole,  there  is  an  increas- 
ing capabilit}^  it  may  be  regarded  as  evidence 
of  the  divine  intention.  Still  further,  if  there  be 
a  divine  call,  there  will  be  a  corresponding  con- 
viction on  the  part  of  the  pious  and  prayerful 
people  of  God.  They  will  be  interested  in,  and 
spiritually  profited  by,  the  exercise  of  such  gifts, 
and  they  will  at  length  be  convinced  that  such 
a  one  is  called  to  preach  the  Gospel. 

And  more  still,  if  God  has  called  one  to 
preach,  he  will,  in  his  providence,  open  ways  for 
him  to  pursue  that  course  of  duty.  There  may 
be  many  difficulties  in  the  way.  The  young 
man,  who  has  some  conviction  that  he  is  called 
to  this  work,  should  not  be  impatient  nor  too 
hasty.  It  may  require  long  months  to  settle  that 
question  satisfactorily.  Let  him  wait,  and  care- 
fully observe  the  indications  of  providence  and 
the  directions  of  the  Spirit.  Let  him  improve 
every  opportunity  that  opens  before  him,  but 
not  attempt  to  hasten  providences.  Let  him  im- 
prove his  gifts  as  occasion  offers,  and  sooner  or 
later  he  will  become  satisfied,  as  will  also  his 
brethren,  whether  or  not  he  is  called  to  preach. 

Note  1. — ^Ifc  is  no  part  of  a  call  to  the  ministry  that  the  heart 
rises  in  persistent  opposition,  and  obstinately  rebels  against  the 
diTine  indication.    Some  almost  suppose  that  in  order  to  have 


64  THE  BAPTIST  CHURCH  DIRECTORY. 

a  satisfactory  evidence  of  a  divine  call  they  must  stoutly  resist 
the  will  of  God.  This  is  a  great  mistake.  Such  opposition 
and  unwillingness  may  arise  from  a  deep  conviction  of  one's 
unfitness  for  the  work,  or  more  frequently,  from  the  prospect 
of  sacrificing  the  objects  of  a  generous  ambition  in  worldly 
goods  and  gains,  for  that  life  of  self-denial  and  toil  which  is  the 
lot  of  a  faithful  minister. 

Note  2. — Another  mistake  should  be  guarded  against.  A 
young  man  may  be  ambitious  of  distinction  in  the  world,  and 
suppose  that  the  pulpit  is  the  best  field  for  ability  and  learning 
to  secure  that  result.  The  pulpit  will  prove  the  most  difficult 
and  disastrous  of  all  positions  to  one  whom  God  has  not  called 
into  it. 

Note  3. — Young  men  exercised  on  this  question  should 
avoid  the  influence  of  Christian  friends  in  two  respects.  First, 
they  should  not  be  too  much  affected  by  the  encouragements 
of  those  ardent  and  over  partial,  whose  sympathies  are  warm 
and  impulsive,  but  whose  discernment  may  not  be  great,  and 
whose  judgment  would  not  be  a  safe  guide.  Second,  they 
should  not  be  too  much  discouraged  by  any  apparent  indiffer- 
ence, or  neglect  which  they  may  seem  to  receive  from  mem- 
bers of  the  church,  or  Christian  friends  generally.  All  these 
things  are  to  be  carefully  weighed,  but  each  one  for  himself, 
must  ultimately  be  judge  in  the  matter,  and  act  from  his  own, 
rather  than  from  the  convictions  of  others. 

11. — The  Perpetuity  of  Ministerial  Obli- 
gations. 

Is  the  obligation  involved  in  a  divine  call  aDd 
appointment  to  the  work  of  the  Gospel  ministry, 
of  perpetual  force?  Or  may  a  man  called  to 
that  work,  leave  it  at  any  time  for  some  other 
business,  or  calling? 


THE  BAPTIST  CHURCH  DIRECTORY.  65 

It  is  admitted  on  all  hands,  bj  evangelical 
Christians,  that  such  a  call  is  of  perpetual  obli- 
gation. It  is  evident  that  if  God  has  put  one 
into  the  ministrv,  the  same  divine  authority  is 
requisite  to  direct,  or  give  permission  to  leave 
it  and  enter  upon  some  other  work.  If  dis- 
abled from  tlie  work,  or  hindered  in  it  by  pro- 
vidences which  he  cannot  control,  this  may  be 
regarded  as  an  indication  of  the  divine  will,  that 
he  may  remit  the  work  permanently,  or  tempo- 
rarily, as  the  indications  may  be.  But  no  young 
man  should  enter  the  ministry  with  any  other 
idea  than  that  it  is  for  life.  How  one  who 
believes  himself  called  of  God  to  preach  the 
Gospel  can,  quietly  and  conscientiously,  devote 
himself  to  other  business  and  pursuits,  without 
such  providential  compulsion  it  is  difficult  to 
understand. 

III. — The  Sphere  of  Ministerial  Labor. 

The  pastor's  special  and  particular  field  of  labor 
is  in  his  own  church  and  congregation,  for  the 
spiritual  good  of  the  people.  He  should,  indeed, 
do  all  he  can  to  countenance  and  aid  every  good 
cause  and  undertaking,  by  all  consistent  means 
but  in  no  way  that  shall  prevent  or  hinder  a 
full  and  faithful  discharge  of  his  duties  to  his 
own  flock,  where  his  first  and  principal  duties 


66  THE  BAPTIST  CHURCH  DIEECTORT. 

call  him.  Ministers  shoiild,  therefore,  and  espe- 
cially "  take  heed  unto  themselves,  and  to  all  the 
flock,  over  which  the  Holy  Ghost  hath  made 
them  overseers,  to  feed  the  church  of  God,  which 
he  hath  purchased  with  his  o^n  blood."  ^ 

It  must  also  be  observed,  tLat  in  many  places 
the  pastor  is  compelled  to  devote  a  portion  of 
his  time  to  secular  pursuits,  in  order  to  meet  the 
necessities  of  life,  and  support  himself  and 
family.  But  this  should  be  done  for  godliness^ 
not  for  gain  ;  as  a  means  to  enable  him  to  preach 
the  Gospel,  not  for  worldly  profit.  This  expe- 
dient, which  is  commendable  under  the  circura- 
stances,  should  be  abandoned,  and  his  whole 
time  and  energy  devoted  to  the  ministry,  so  soon 
as  he  can  be  comfortably  supported  by  the 
people. 

IV.— The  Source  of  Ministerial  Authority. 

Whence  does  the  minister  of  the  Gospel  derive 
his  authority  to  preach  and  to  administer  the 
ordinances  ?  Not  from  the  Church,  for  they  have 
no  such  authority  to  give.  Not  from  a  Council, 
since  couDcils  possess  no  ecclesiastical  authority, 
being  advisory  only.  Not  from  the  State,  for 
the  state,  as  such,  has  no  right  of  interference, 

» Acts  XX.  28. 


THE  BAPTIST  CHURCH  DIRECTORY.  67 

either  for  authority  or  advice  in  ecclesiastical  af- 
fairs. His  authority,  then,  is  derived  from  no 
human  source^  but  from  Christ,  the  great  Head 
of  the  church,  directly,  by  the  witness  and  en- 
dowment of  the  Holy  Spirit.  No  one  can  be 
correctly  called,  "  but  he  that  is  called  of  God, 
as  was  Aaron."  ^ 

All  that  a  church  or  a  councii  can  rightfully 
do  is  to  express  their  approbation  or  disapproba- 
tion of  a  man's  entering  the  ministry.  The  force 
of  ordination  is  simply  a  recognition,  an  appro- 
bation and  sanction,  in  a  public  and  an  impres- 
sive manner,  of  what  is  believed  to  be  the  di- 
vine appointment  of  the  candidate  to  the  work 
of  the  ministry.  The  object  of  council  and  of 
church  action  is,  not  to  impart  the  right  or  abi- 
lity to  preach  the  Gospel,  but  to  ascertain  if  such 
right  and  ability  have  been  divinely  imparted, 
and  if  so,  to  approve  their  exercise  Minis- 
terial rights  and  abilities  are  not  subject  to 
councils,  nor  to  churches;  but  churches  and 
councils  judge  of  their  existence,  and  approve 
of  their  exercise.^ 

Note  1. — Any  individual  who  believes  himself  called  of  God 
to  the  work,  as  one  under  law  to  Christ,  and  ultimately  respon- 
sible to  him  ali-ne,  has  a  right  to  preach  the  Gospel,  though 
churches  and  councils,  should  oppose  such  a  course. 

»  Heb.  V.  4  »  See  Part  First,  chap,  xii,  1. 


68  THE    BAPTIST    CHURCH    DIRECTORY. 

Note  2. — The  right  of  any  man  to  be  the  minister  and 
pastor  of  any  particular  church,  is  derived  from  that  church 
itself.  No  man,  or  body  of  men  can  make  him  a  minister 
to  them  without  their  consent;  while,  if  they  so  determine 
and  choose  him,  he  is  to  them  a  minister,  though  councils 
and  churches  should  forbid  it.  A  man's  authority  to 
preach  the  Gospel  and  administer  the  ordinances  comes 
from  God  directly,  and  only.  A  man's  right  to  do  these 
other  reasons  may  think  it  highly  important  that  he  should 
be  instructed  in'  the  ways  of  the  Lord  more  per- 
things  in  any  particular  church,  comes  from  that  church, 
alone. 

Note  3. — But  suppose  a  man  believes  himself  called  to 
preach,  and  insists  on  the  exercise  of  this  right,  while  the 
church  of  which  he  is  a  member,  after  long  and  careful  con- 
sideration, are  convinced  that  he  has  not  been  called  to 
that  work,  and  that  he  ought  not  to  undertake  it.  The 
church  has  its  authority,  as  well  as  the  individual  his  rights. 
In  such  a  case,  the  church  may,  in  the  exercise  of  its  lawful 
and  legitimate  authority,  labor  with,  admonish,  and  if 
need  be,  rebuke  such  a  one,  and  if  he  will  not  hear  them, 
discipline  and  even  exclude  him  from  its  fellowship,  if 
such  a  course  be  deemed  necessarj-. 

V. — The  Ordination  of  Ministers. 

The  New  Testament  meaning  of  ordination  is 
^'appointing/'  ^'electing"  to  the  ministerial 
work — one  who  was  divinely  called  to  it.  In  the 
case  of  a  pastor,  the  appointment,  or  ordination 
was  done  by  a  vote  of  the  church ;  in  the  case  of 
an  evangelist  or  missionary  by  the  concurrent 
agreement  of  the  church  and  ministers  inter- 
ested. Thus  our  Saviour  ''ordained  twelve  that 
they   should    be   with   him/  ^    and    "appointed 

1  Mark  iii.  14. 


THE    BAPTIST     CHURCH     DIRECTORY.  69 

other  seventy,  also/'  ^  and  Paul  directed  Titus 
to  "ordain  elders  in  every  city."  ^ 

This  ordination  or  appointment  to  the  sacred 
olfice,  was  by  the  free  choice  of  the  churches  they 
were  to  serve,  and  if  they  were  set  apart,  and 
inducted  into  office  by  any  ceremony  whatever, 
we  do  not  know  what  it  was. 

Ordination,  therefore,  as  now  practised,  does 
not  pretend  to  confer  any  authority,  rights,  abili- 
ties, or  powers  on  the  candidate,  either  by 
churches  or  councils,  but  in  a  formal  and  solemn 
manner,  to  recognize  him  as  one  whom  God  has 
called,  and  the  church  has  chosen  to  the  work  of 
the  ministry,  and  to  give  him  the  sanction  and 
encouragement  of  their  approbation  in  it.  Some 
public  religious  service  is  usually  held,  though 
not  essential,  nor  is  the  particular  form  of  it 
prescribed  by  any  Scriptural  precept  or  example. 
This  is  left  to  the  discretion  of  the  church  and 
the  candidate. 

The  usual  course  of  proceeding  is  as  follows: 
The  church  of  which  the  candidate  is  a  member, 
having  determined  on  his  ordination,  invites  a 
council  by  sending  letters  to  such  churches  as 
they  prefer,  requesting  them  to  send  their  pastor 

1  Luke  X.  1.  2  Tit.  i.  5. 


70  THE    BAPTIST    CHURCH    DIRECTORY. 

and  brethren  (usually  two)  to  consider  the  pro- 
priety of,  and  if  the  candidate  should  be  ap- 
proved, to  aid  in  ordaining.  In  some  parts  it 
is  customary,  instead  of  a  council,  to  call  the 
ministers  only.  The  council,  when  convened, 
examines  the  candidate  as  to  his  ''Christian 
experience,"  ''Call  to  the  ministry,"  and  "Views 
of  Scripture  doctrine."  If  satisfied  in  all  these 
respects,  they  vote  their  approval,  and  pro- 
ceed to  the  services  of  ordination,  either  at 
the  same,  or  at  some  subsequent  time,  as  the 
council  shall  decide.  It  is  customary  to  ap- 
point ministers  to  perform  various  parts,  such 
as  the  "sermon,"  "ordaining  prayer,"  "hand 
of  fellowship,"  "charge  to  the  candidate,"  and, 
if  ordained  as  a  pastor,  "charge  to  the  church." 
In  these  appointments  the  candidate  is  usually 
consulted. 

Note  1 . — If  the  council  should  refuse  to  ordain  the  can- 
didate, still  the  church  can  have  him  as  their  minister  if 
they  choose  to  do  so,  and  none  can  prevent  them.  The 
independence  of  churches  carmot  be  questioned.  This, 
however,  under  ordinary  circumstances,  would  not  be 
expedient.  Neither  the  church  nor  candidate  would  be 
likely  to  command  the  approbation,  respect,  and  confi- 
dence of  the  churches,  or  tlie  community  at  large,  after  a 
council  had  refused  to  ordain,  for  what  it  considered  good 
cause.^ 

Note  2. — A  call  to  the  ministry  does  not  of  necessity  in- 
volve an  immediate  entrance  upon  its  duties.     Hence,  a 

See  Part  First,  chap.  xii.  i. 


THE  BAPTIST  CHURCH  DIRECTORY.  71 

an  immediate  entrance  upon  its  duties.  Hence,  a  church  or  a 
council  may  have  good  reason  to  believe  that  a  young  man  has 
been  called  to  the  work,  and  yet,  on  account  of  his  inexperi- 
ence, want  of  knowledge  of  (hurch  structure  and  discipline,  and 
of  ministerial  duties,  or  for  other  reasons,  may  think  it  highly 
important  that  he  should  be  instructed  in  the  ways  of  the  Lord 
more  perfectly,  before  assuming  the  government  of  the  chuch, 
and  the  pubhc  duties  of  the  ministry  ;  in  the  meantime  improv- 
ing his  gifts  in  more  private  spheres. 

Note  3. — Since  the  peace  and  prosperity  of  a  church  so  vi- 
tally depend  on  the  knowledge,  discretion,  and  experience  of  a 
pastor,  and  his  ability  to  guide  its  afFair:>,  as  well  as  his  ability 
to  preach  the  Gospel,  therefore,  a  church  should  use  the  utmost 
care  in  calling  one  to  ordination,  and  -^he  council  which  examines 
him,  should  give  a  wide  range  to  their  investigations,  and  tho- 
roughly inquire  into  his  general  competency  for  the  work. 

VI. — The  Qualifications  of  Ministers. 

The  qualifications  of  Gospel  ministers,  as  pre- 
scribed by  inspiration,  are  set  forth  in  the  pas- 
toral Epistles  of  Paul,  and  should  be  earnestly 
insisted  on  bj^  churches  and  councils.  They  are 
found  in  1  Tim.,  chap,  iii.,  and  in  Titus,  chap,  i., 
as  follows : 

He  should  be  "  blameless,"  "  the  husband  of 
one  wife,"  "vigilant,"  "sober,"  "of  good  be- 
havior," "given  to  hospitality,"  "apt  to  teach," 
"not  given  to  wine,"  "  no  striker,"  "  not  greedy 
of  filthy  lucre,"  "  patient,"  "not a  brawler,"  "not 
covetous,"  "  one  that  ruleth  well  his  own  house, 
having  his  children  in  subjection,"  "not  a  nov- 


72  THE     BAPTIST     CHURCH     DIRECTORY. 

ice,"  'bearing  a  good  report  of  them  that  are 
without/'  "not  self-willed/'  "not  soon  angry." 
Such  qualifications  could  not  fail  to  make  good 
ministers  of  Jesus  Christ. 

Note  1. — As  to  a  course  of  scholastic  education, 
^vhethe^  literary  or  theological,  as  a  preparation  for  the 
work  of  the  ministry,  no  certain  amount  nor  given 
standard  can  be  fixed  upon.  The  importance  and  diffi- 
culties of  the  ministerial  profession  make  it  necessary 
that  the  student  should  avail  himself  of  the  largest  and 
most  liberal  culture  practicable  under  the  circumstances. 
His  own  convictions  of  duty,  the  indications  of  Provi- 
dence, and  the  advice  of  wise  and  prudent  friends,  must 
decide  the  question.  Certain  it  is,  that  no  given  amount 
of  preparatory  study  is  an  indispensable  condition  of 
ministerial   fitness,  or   of  ministerial   success. 

Note  2. — By  the  student  in  his  preparatory  study,  a 
prudent  discretion  is  to  be  used  as  to  the  exercise  of  his 
ministerial  gifts.  It  is  of  the  greatest  advantage  to  him 
that  he  often  engage  in  preaching  and  other  religious 
duties  in  public.  But  this  should  not  be  pursued  to 
such  an  extent  as  to  become  injurious,  by  diverting  his 
mind  from  study,  and  preventing  that  mental  training 
and  acquisition  of  knowledge  so  important  for  him  to 
possess. 

YII. — The  Discipline  of  Ministers. 

Ministers,  as  members  of  the  church,  are  sub- 
ject to  its  authority  and  discipline,  the  same  as 
other  members.  But  since,  from  the  nature  of 
their  office  and  standing,  their  course  and  con- 
duct may  affect  the  interests  of  Gospel  truth 
more  widely  than  that  of    private    members,    it 


THE    BAPTIST    CHURCH     DHIECTORY.  73 

requires  unusual  wisdom  and  prudence  in  dealing 
with  them,  when  they  fall  into  error  and  sin. 
For  the  same  reason  unfavorable  reports  respect- 
ing them  should  be  received  with  great  caution, 
and  charges  which  implicate  their  moral,  or 
ministerial  character,  should  be  entertained  only 
on  very  strong  evidence.  Thus  the  Apostle 
justly  and  prudently  decreed,  "Against  an  elder 
receive  not  an  accusation,  but  before  two  or  three 
witnesses/^  ^ 

In  instances  of  discipline,  where  the  case  is 
clear,  the  church  proceeds  accordingly.  If  the 
case  be  doubtful  and  difficult,  and  the  church  di- 
vided in  counsel  and  action,  it  will  be  judicious  to 
call  in  private  brethren  as  advisers,  or  to  call  a 
council  for  advice,  and  add  the  sanction  of  their 
opinions  to  the  action  of  the  church.  Such  deci- 
sions will  seem  less  the  result  of  passion  or  of 
prejudice,  than  the  judgment,  of  an  agitated 
church. 

Note  1. — A  council  can  neither  make  nor  unmake  a 
minister.  No  council,  therefore,  can  put  a  man  out  of 
the  ministry.  All  they  can  do  is  to  declare  that  he  is, 
in  their  opinion,  unfit  or  disqualified  to  be  a  minister, 
and  that  they  cannot  fellowship  him  as  such. 

Note  2. — All  ecclesiastical  authority  resides  in  a 
church,  and  yet  a  church  cannot,  in  any  proper  and 
absolute  sense,  depose  a  man  from  the  ministry,  except 
80  far  as  that  ministry  relates  to  themselves.     They  can 

1  Tim.  V.  19. 


74  THE    BAPTIST     CHURCH    DIRECTORY. 

discharge  or  depose  him  from  being  their  minister,  and 
declare  him,  in  their  opinion,  unworthy  to  fill  the  sacred 
office.  But  any  other  church  can  have  him  as  their 
minister,  if  they  so  desire,  since  each  church' is  entirely 
independent  in  the   choice  of  its  ov.ti  officers. 

Note  3. — Such  action,  however,  om  the  part  of  coun- 
cils or  churches,  though  having  no  power  to  compel  or 
to  enforce  penalties,  substantially  effects  the  same  end 
through  the  force  of  public  sentiment,  which  will, 
sooner  or  later,  lead  a  man  thus  declared  unworthy,  to 
retire  from  the  sacred  calling. 

Note  4. — A  church  might  declare  a  man  unfit  for  the 
ministry,  and  discharge  him  from  its  office,  while,  at 
the  same  time,  they  might  be  satisfied  to  retain  him 
in  their  fellowship,  as  a  private  member.  His  minis- 
ierial,  rather  than  his  Christian  character  being  in- 
volved in  the  discipline. 

Note  5. — If  a  minister  be  excluded  from  the  fellow- 
ship of  a  church,  such  exclusion  is  a  deposition  from 
the  ministry,  so  far  as  any  church  action  can  effect  a 
deposition.  If  a  man  be  not  fit  to  be  a  member  of  a 
church,  he  cannot  be  fit  to  be  a  minister  of  the  Gospel. 

VIII. — The  Licensing  of  Ministers.^ 

It  is  customary  for  churches  to  grant  a  license 
to  those  whom  they  believed  called  to  preach,  but 
who  are  not  yet  ready  for  ordination,  and  a  full 
entrance  upon  the  work  of  the  ministry.  This 
license  is  simply  an  approval  by  the  church  of 
the  course  which  the  candidate  is  pursuing.  It 
imparts  no  rights,  and  confers  no  powers  upon 

1  See  Second  Part,  chap.  viii.  11. 


THE    BAPTIST    CHURCH    DIRECTORY.  75 

the  candidate,  but  only  expresses  the  conviction 
that  he  possesses  gifts  and  capabilities  which 
indicate  a  call  to  the  ministry. 

A  license  should  not  be  given  by  the  church 
until  they  have  had  sufficient  opportunity  to 
judge  for  themselves  in  the  case.  Churches 
should  be  exceedingly  careful  not  to  grant 
licenses  without  sufficient  evidence  of  a  divine 
call  in  the  case  of  the  candidate,  and  equally 
careful  to  approve  and  encourage,  where  there  is 
good  evidence  of  such  a  call. 

Note  1. — Ordination  does  not,  of  necessity,  follow  the 
granting  of  a  license.  The  church  may  have  occasion  to 
change  their  opinion  of  the  candidate's  call,  and  may,  at 
any  time,  for  sufficient  cause,  revoke  his  license. 

Note  2. — A  church  should  never  grant  a  license  as  a 
matter  of  mere  gratification  or  convenience,  or  simply 
because  they  dislike  to  refuse. 

Note  3. — A  letter  of  commendation  is  sometimes  given 
a  young  man,  approving  of  his  entering  upon  a  course  of 
study,  with  the  ministry  in  view,  but  deferring  the 
license  until  better  opportunities  are  offered  to  judge  of 
his  gifts  and  calling. 


CHAPTER    VIII. 

ITS  MEMBERSHIP. 

The  nature  of  Church  Membership  is  a  ques- 
tion of  great  importance.  What  are  the  quali- 
fications for,  rights  and  privileges  of  members; 
how  the  relation  may  be  formed,  and  how  it 
can  be  dissolved;  all  these  are  questions  vital  to 
a  scriptural  church  polity,  and  to  each  member's 
welfare. 

I. — Qualifications  for  Membership. 

The  qualifications  for  church  membership  are 
three,  namely : 

1.  A  Regenerate  Heart. — The  person  must  be 
able  to  give  satisfactory  evidence  that  he  has 
been  regenerated  by  the  Spirit  of  God,  and  has 
passed  from  death  to  life. 

2.  A  Scriptural  Faith. — He  should  also  in  the 
judgment  of  the  church,  have  his  faith  based 
on,  and  according  to  the  Scriptures,  so  as  not 
to  bring  false  doctrines  into  the  body  of  Christ. 

3.  A  Christian  Life. — His  life,  since  he  ha8 
professed  faith  in  Christ,  must  be  consistent  with 

76 


THE    BAPTIST    CHURCH    DIRECTORY.  77 

that  profession,  and  according  to  godliness  so  far 
as  it  is,  or  can  be  known  by  the  church. 

XoTE  1. — It  is  not  every  person  that  can  give  an 
equally  satisfactory  relation  of  Christian  experience; 
nor  are  those  always  the  most  certainly  regenerate,  who 
can  tell  the  most  remarkable  experience.  But  no  person 
should  be  admitted,  unless  the  church,  in  some  way,  have 
satisfactory  evidence  that  he  is  regenerate. 

Note  2. — Persons  on  entering  a  church  may  be  ignor- 
ant of  many  things  in  Scripture  doctrine,  which  they  will 
afterwards  learn.  Nor  should  they  be  rejected  simply  on 
that  account.  Indeed,  they  enter  the  church  as  the  school 
of  Christ,  to  receive  instruction.  But  no  one  should  be 
admitted  who  holds  and  maintains  doctrines  contrary  to 
the  Scriptures. 

II. — Mode  of  x^dmission. 

There  are  three  waj^s  in  which  a  person  may 
be  admitted  to  membership  in  the  church: 

1.  By  Baptism. — A  person  may  be  admitted 
by  baptism,  on  a  profession  of  faith  in  Christ. 
Such  a  one  makes  kno\Yn  his  desire  for  baptism 
to  the  pastor,  or  brethren,  who  become  satisfied 
of  his  fitness  for  membership. 

Then  the  person,  if  encouraged  by  the  pastor 
and  brethren,  comes  before  the  church  at  its 
church  meeting,  or  such  other  time  as  it  may 
appoint,  and  relates  his  Christian  experience, 
and  views  of  duty  and  of  doctrine.  After  he 
has    retired,    the  church  votes  whether  he  shall 


78  THE    BAPTIST    CHURCH    DIRECTORY. 

be    received    to    membership    ''on    being    bap- 
tized." 

In  some  churches,  the  name  of  the  candidate 
is  announced  at  a  pubhc  meeting,  previous  to 
that  on  which  he  is  to  be  received,  to  give  all  an 
opportunity  of  acquaintance  with  the  fact.  In 
nuine  churches  also,  the  candidate  is  required  to 
come  before  a  committee  and  make  his  request; 
and  if  the  committee  regard  it  unfavorably,  his 
application  is  not  presented  to  the  church  at  all. 

2.  By  Letter. — A  person  may  receive  from 
the  church,  of  which  he  is  already  a  mem- 
ber, a  letter  of  commendation  and  dismission, 
and  with  it  be  received  to  membership  in 
another  church,  providing  the  one  from  w^hich 
he  comes  be  of  tlie  same  faith  and  order. 

Such  a  one  is  received  by  vote  of  the  church, 
as  in  the  previous  case;  and  though  not  abso- 
lutely necessary,  yet  it  is  desirable  that  he 
should  be  present,  and  verbally  express  his  msh 
to  be  received. 

3.  By  Experience. — It  is  sometimes  the  case, 
that  persons  who  have  received  baptism,  but  by 
some  means  are  not  members  of  any  church,  or 
are  members  in  another  denomination,  desire  to 
be  admitted  to  membership.  They  bring  no  let- 
ters, nor  are  they  re-baptized;  but  after  giving 
a  satisfactory  relation  of  their  Christian  experi- 


THE    BAPTIST    CHURCH    DIRECTORY.  79 

ence,  and  if  their  faith  and  Christian  character 
be  satisfactory,  they  are  admitted  to  the  fellow- 
ship of  the  church  on  their  Christian  experierice. 
The  names  of  candidates  to  be  received  by 
letter  and  experience,  as  well  as  those  for  baptism, 
are  publicly  announced  at  some  meeting  previous 
to  their  reception. 

Note  a. — In  many  churches,  particularly  in  cities  and  large 
towns,  to  guard  as  carefully  as  possible  against  receiving  unsuit- 
able persons,  some  member  named  by  the  pastor  acts  as  a  com- 
mittee to  inquire  into  the  case  of  each  one  to  be  received,  and 
reports  to  the  church  at  the  time  of  his  reception. 

Note  1.— Persons  cannot  be  received  to  membership  on  the 
credit  of  letters,  from  other  denominations.  Such  letters  are 
accepted  only  as  testimonials  of  their  previous  standing  and 
Christian  character  ;  but  the  applicants  are  to  be  received  either 
by  baptism — if  not  already  baptized — or  on  their  Christian  ex- 
perience, related  in  person  before  the  church. 

Note  2. — It  is  a  rule,  generally  acted  on,  that  no  person 
shall  be  received  into  the  church  to  the  grief  of  any  one  who 
is  already  a  member.  Hence,  although  the  vote  of  a  majority 
present  at  any  regular  meeting  properly  decides  any  question 
of  business,  yet,  in  receiving  and  excluding  members,  and  other 
important  business,  it  is  very  desirable  there  should  be  a  general 
harmony,  and  if  possible,  entire  unanimity. 

Note  3. — It  may  often  be  expedient  for  the  church  to  post- 
pone the  reception  of  a  candidate,  for  a  time,  to  give  oppor- 
tunity for  a  better  acquaintance  with  him,  and  for  greater 
harmony  in  its  action  respecting  him.  But  the  Scriptures  cer- 
tainly do  not  authorize  any  system  of  probation,  by  which 
every  candidate  is  required  to  wait  a  specified  time,  before 
being  admitted  to  the  fellowship  of  the  church. 


80  THE     BAPTIST     CHURCH     DIRECTORY. 

Note  4, — To  baptize  persons  who  do  not  unite  with 
any  church,  is  generally  considered  subversive  of  good 
order,  and  destructive  of  church  organization.  They 
should  be  approved  of,  and  received  by  the  church,  be- 
fore being  baptized.  Yet  there  are  possible  exceptions, 
where  no  church  exists,  or  where  they  are  baptized  to 
constitute  one,  and  in  some  other  unusual  and  extra- 
ordinary circumstances. 

Note  5. — Nor  is  it  expedient  or  promotive  of  good 
order,  for  ministers  to  baptize  persons,  who  wish  to 
unite  with  churches  of  another  denomination.  Such 
persons  should  receive  baptism  from  the  pastors  of  the 
churches  with  which  they  unite. 

Note  6. — Persons  who  give  evidence  of  a  regenerate 
heart,  a  scriptural  faith,  and  a  godly  life,  have  a  right 
to  be  admitted  to  the  privileges  of  the  church,  and  are 
not  to  be  denied  baptism  and  membership,  if  they  re- 
quest it. 

Note  7. — It  is  customary,  when  members  are  ad- 
mitted to  the  church,  whether  by  letter  or  baptism,  for 
the  pastor  to  give  them  "the  right  hand  of  fellowship." 
This  is  usually  done  at  the  communion  service,  imme- 
diately before  the  ordinance  is  administered.  The  act 
is  designed,  simply  as  an  expression  of  the  church's  wel- 
come and  fellowship  for  those  received;  and  though  not 
required  by  any  scriptural  authority,  is  very  appro- 
priate, and  is  favored  by  Scripture  analogy.  In  some 
churches,  particularly  at  the  South,  the  hand  of  fellow- 
ship is  given  by  the  various  members  present,  in  order, 
instead  of  by  the  pastor  exclusively;  a  practice  which, 
though  less  convenient,  is  a  more  forcible  expression  of 
fraternal  welcome. 

III. — Mode  of  Dismission. 
There  are  also  three  ways  of  dismissing  mem- 
bers from  the  church. 

1.  By  Letter.^ — A  member  may  receive  a  let- 

*  See  Second  Part,  chap.  viii.  1,  3. 


THE    BAPTIST     CHURCH    DIRECTORY.  81 

ter  of  commendation  and  dismission  from  the 
church  of  which  he  is  a  member,  and  with  it 
unite  with  another  church  of  the  same  faith, 
and  when  so  united  is  dismissed  from  the  former 
church. 

2.  By  Exclusion. — When  the  church,  in  the 
exercise  of  its  lawful  discipline,  withdraws  the 
hand  of  fellowship  from  any  one,  he  is  thence- 
forth no  longer  a  member. 

o.  By  Death. — The  death  of  members,  of 
course,  dissolves  their  connection  with  the 
church  on  earth. 

Note  1. — No  member  can  withdraw  from  the  church. 
He  must  be  regularly  dismissed  by  the  action  of  the 
church.  Nor  can  one  have  his  name  dropped,  nor  be 
excluded,  at  his  own  request. 

Note  2. — Nor  can  the  church  compel  any  one  to  take 
a  letter  and  withdraw,  without  his  consent.  Such  would 
be  virtually  an  exclusion  from  its  fellowship. 

Note  3. — The  one  receiving  a  letter,  is  still  a  memher, 
and  subject  to  the  authority  and  discipline  of  that 
church,  until  he  has  actually  connected  himself  with 
another. 

Note  4. — It  is  usual  for  the  validity  of  letters  to  be 
limited  to  some  specified  time — three,  six,  or  twelve 
months;  after  the  expiration  of  which  time  they  are 
useless,  but  may  be  renewed. 

Note  5. — Letters  thus  given,  can  he  revoked  by  the 
church  at  its  discretion,  any  time  previous  to  their 
being  used. 

Note  6. — Any  member  has  a  right,  at  any  time,  to 
ask  for,  and  receive  from  the  church,  a  certificate  of  his 
membership  and  standing;  but  subjects  himself  to  dis- 
cipline, if  he  makes  an  improper  use  of  it. 


82  THE     BAPTIST     CHUKCH     DIRECTORY. 

Note  7. — Letter  cannot  properly  be  given  to  unite 
with  a  church  of  another  denomination.  It  would  be 
manifestly  inconsistent  for  one  church  to  dismiss  or 
recommend  its  members  to  unite  with  another  church 
with   which   it  did  not  hold  fellowship. 

Note  8. — If  members  have  occasion  to  remove  their 
residence  near  some  other  church  of  the  same  faith  and 
order,  they  should  take  letters  and  unite  where  they  go. 
Churches  should  require  their  members  to  do  this,  unless 
the  circumstances  are  so  peculiar  as  to  make  it  imprac- 
ticable. The  too  common  practice  of  holding  member- 
ship in  one  church,  and  habitually  worshipping  with 
another,  cannot  be  justified,  nor  approved. 

Note  9. — Persons  excluded  from  one  churchy  should 
not  be  received  to  the  fellowship  of  another,  except 
where  the  most  manifest  wrong  has  been  done  them,  and 
where  the  church  excluding,  refuses  to  do  them  justice; 
nor  even  then,  till  after  the  most  patient  and  careful 
investigation,  and  endeavors  to  reconcile  the  difficulty. 
Yet  cases  may  occur,  w^here  it  is  the  duty  of  one  church 
to  bear  this  M'itness  against  the  manifest  wrong  done 
by  another,  and  to  receive  the  unjustly  excluded  member 
into  its  own  fellow'ship. 

Note  10. — When  a  member  unites  with  a  church  of 
another  denomination,  the  hand  of  felloicship  is  with- 
draicn  from  him,  though  otherwise  of  good  Christian 
character,  and  though  he  may  have  acted  conscientiously 
in  what  he  has  done.  The  act  implies  no  immorality, 
but  as  his  church  is  not  in  fellowship  with  that  to  which 
he  has  gone,  they  cannot  consistently  continue  fellowship 
with  him  in  such  a  church. 

Note  11. — In  voting  on  the  reception,  dismission,  dis- 
cipline, or  exclusion  of  members,  several  cases  should 
not  be  included  in  the  same  vote,  but  each  07ie  acted  on 
singly  and  separately. 

Note  12. — The  dropping  of  members  is  merely  placing 
on  a  separate  list  the  names  of  those  of  whom  the  church 
has  lost  all  knowledge.  They  are  not  dismissed  from 
the  church,  nor  reported  as  members ;  but  whenever  dis- 
covered their  names  are  restored  to  the  record.  No  one 
can  be  dropped  as  an  act  of  discipline,  nor  when  his 
residence  is  known. 


CHAPTER  IX. 
ITS    DISCIPLINE. 

By  discipline  is  meant  that  system  of  internal 
order  and  government  by  which  the  church  admin- 
isters the  laws  of  Christ,  so  as  best  to  secure 
the  peace,  purity,  edification,  and  efficiency  of 
each  mernber  and  of  the  whole  body.  It  applies 
particularly  to  the  settlement  of  difficulties,  and 
the  removal  of  offences — what  is  sometimes 
called  corrective  discipline. 

It  is  of  the  utmost  importance  that  a  correct 
Sciiptural  discipline  be  strictly  maintained  in 
every  church.  The  neglect  of  it  fills  a  church 
with  evils  which  check  the  growth  of  piety,  hin- 
der the  success  of  the  Gospel,  and  reproach  the 
Christian  profession;  while  from  an  injudicious, 
unreasonabh;,  and  unscriptural  exercise  of  it, 
more  difficulties,  dissensions,  and  divisions  have 
arisen  than  perhaps  from  any  other  single  cause. 

Every  well  organized  society  or  government 
has  its  laws  and  regulations,  in  which  each  one, 
on  becoming  a  member  or  citizen,  acquiesces,  to 

83 


84  THE   BAPTIST   CHURCH    DIRECTORY. 

which  he  pledges  his  support,  and  by  which  he 
submits  to  be  governed,  so  long  as  he  shall 
belong  to  it ;  and  leave  it,  if  he  ever  leaves  it, 
according  to  its  stipulated  forms.  A  Christian 
church  is  the  most  perfectly  constructed  society 
known  to  men,  and  its  system  of  government  and 
discipline,  the  most  complete.  As  each  member, 
on  entering  a  church,  solemnly  covenants  to 
maintain  and  observe  these,  so  lie  should  consider 
himself  bound  by  the  most  sacred  responsibilities 
to  honor  and  observe  its  doctrines,  ordinances, 
and  regulations,  so  long  as  he  shall  remain  in  it 

THREE   ROTAL   DECREES 

There  are  three  laws  for  Christ's  house,  royal 
decrees,  given  by  him  who  is  "Head  over  all 
things  to  the  Church,"  ^  which  stand  invested  with 
all  the  sanctions  of  Divine  authority,  and  which, 
could  they  be  known,  loved,  and  obeyed,  if  they 
did  not  absolutely  prevent  all  offences,  would 
obviate  the  necessity  for  private  labor  and  public 
discipline.  They  would  make  churches  "  house- 
holds of  faith,"  where  Christians  should  abide 
"  in  the  unity  of  the  Spirit,  and  in  the  bond  of 
peace ; "  ^  green  pastures  where  the  flock  should 
rest  in  safety,  and  feed  with  joy.  Will  not  every 
disciple  make  them  the  guide  of  his  life  ? 


THE    BAPTIST    CHURCH    DIRECTORY.  85 

First  law:  for  every  disciple;  the  law  of 
love. — ''A  new  commandment  I  give  unto  you, 
that  ye  love  one  another;  as  I  have  loved  you, 
that  ye  also  love  one  another/'^  This,  if  strictly 
obeyed,  would  prevent  all  cause  of  grief  and 
offence,  either  personally  to  brethren,  or  publicly 
to  the  church.  It  would  prevent  cold  indifference 
to  each  other's  welfare,  unfounded  suspicions, 
causeless  accusations,  jealousies,  animosities,  bit- 
terness, hatred,  and  revenge,  and  cause  each  to 
love  the  other  'Svith  a  pure  heart,  fervently.'' 

Second  law:  for  the  offender;  the  law  of 
confession.- — "If  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath 
aught  against  thee,  leave  there  thy  gift  before  the 
altar,  and  go  thy  way;  first  be  reconciled  to  thy 
brother,  and  then  come  and  offer  thy  gift."^ 
This  law  makes  it  obligatory  on  every  one  who 
supposes  that  a  brother  has  aught  against  him, 
to  go  to  such  a  one  \vithout  delay,  and  procure 
a  reconciliation.  And  this  he  must  do,  whether 
there  is  any  just  cause  or  not  for  that  brother  to 
have  aught  against  him.  Whether  or  not  he  has 
given  that  brother  reason  for  grief;  but  knowing 
that  he  has  a  grief,  he  must  go  and  attempt  a 
reconciliation  with  him. 

1  John  xiii.  34.  2  Matt.  v.  29. 


86  THE    BAPTIST    CHURCH     DIRECTORY. 

Third  law :  for  the  offended;  the  law  of 
forgiveness. — "If  thy  brother  trespass  against 
thee  rebuke  him:  and  if  he  repent,  forgive  him. 
And  if  he  trespass  against  thee  seven  times  in  a 
day,  and  seven  times  in  a  day  turn  to  thee  say- 
ing, I  repent,  thou  shalt  forgive  him/^  ^  This 
enjoins  a  perpetual  personal  forgiveness  of  inju- 
ries. It  does  not  indeed  require  the  same  regard 
for  one  after  repeated  offences,  as  before;  for 
this  might  be  impossible.  Nor  does  it  require 
that  a  church  should  of  necessity  be  hindered 
from  undertaking  a  course  of  discipline  with  an 
offender,  nor  prevented  from  completing  a  course 
already  begun,  simply  because  he  declares  his 
repentance. 

Unhappily  these  laws  are  not  strictly  observed, 
because  offences  do  come.  It  is  needful,  there- 
fore, that  each  one  should  understand  how  to 
deal  with  them. 

1.  The  ohject  of  discipline  is  to  encourage  and 
increase  the  good,  and  to  restrain,  rebuke,  and 
remove  the  evil,  "for  the  edifying  of  the  body  of 
Christ,^'  that  it  may  be  "perfect  in  love,''  and 
without  reproach.  It  is  not  to  gratify  personal 
animosities,  nor  to  secure  selfish  ends,  but  to 
reclaim  the  wandering,  guide  tb^  wayward,   and 

»  Luke  xvii.  3. 


THE    BAPTIST     CHURCH    DIRECTORY.  87 

secure  the  best  spiritual  welfare  of  each  and  of 
all  for  which  discipline  is  to  be  exercised. 

2.  The  spirit  of  discipline,  in  which  it  must  be 
administered  in  order  to  be  effective,  is  of  the 
very  first  importance.  It  must  not  be  a  spirit  of 
dictation,  of  pride,  of  vindictiveness,  nor  of 
assumed  superiority,  but  of  gentleness,  meekness 
and  love.  The  perpetual  guide,  worthy  to  be 
written  in  gold  on  the  walls  of  every  church,  or 
better  still,  inscribed  by  the  Spirit  of  God  in 
every  Christian  heart,  is  "Brethren,  if  a  man  be 
overtaken  in  a  fault,  ye  which  are  spiritual,  restore 
such  a  one  in  the  spirit  of  meekness."  ^ 

3.  The  right  of  discipline  cannot  be  questioned. 
That  churches  have  a  right  to  exercise  a  constant 
watch-care  over  all  their  members,  to  reprove 
them  when  erring,  and  withdraw  fellowship  from 
them  when  incorrigible,  is  a  necessity  arising 
from  the  very  nature  of  their  organization,  and 
is  most  clearly  declared  by  our  Saviour,  and 
recognized  by  his  Apostles.  "But  if  he  neglect 
to  hear  the  church,  let  him  be  unto  thee  as  a 
heathen  man  and  a  publican ;"  ^  "Therefore  put 
away  from  among  yourselves  that  wicked  per- 
son." 3 

4.  The  duty  of  discipline  is  evident  from  the 

»  Gal.  vi.  2.  2  Matt,  xviii.  17.  ?  1  Cor.  v.  15. 


88  THE     BAPTIST     CHURCH     DIRECTORY. 

consideration  of  its  nature,  its  objects,  and  the 
right  to  exercise  it  with  which  the  church  ia 
invested.  A  church  is  unfaithful  to  itself,  and 
to  Christ,  and  to  each  of  its  members,  which 
neglects  it.  "If  thy  brother  trespass  against 
thee  rebuke  him;  and  if  he  repent  forgive  him."^ 
^'Them  that  sin,  rebuke  before  all,  that  others 
also  ma}^  fear."  ^  "Wherefore  come  out  from 
among  them.''  ^  Because  if  "one  member  suffer 
all  tlie  members  suffer  with  it."  * 

5.  The  limit  of  discipline  is  the  law  of  Christ. 
The  church  cannot  go  beyond  what  the  Scrip- 
tures authorize;  it  cannot  malce  laws — it  can 
only  execute  those  which  Christ  has  made.  It 
must  not  invent  rules  or  plans  of  government, 
but  only  use  those  found  in  the  word  of  God. 
"I  beseech  you,  brethren,  mark  them  which 
cause  divisions  and  offences,  contrary  to  the  doc- 
trine which  ye  have  learned."  °  "Now  I  praise 
you,  brethren,  that  ye  remember  me  in  all  things, 
and  keep  the  ordinances  as  I  delivered  them  to 
you."  « 

6.  The  result  of  discipline — of  all  corrective 
discipline — must  be  the  correction  or  removal  of 
tlie  evil — the  reclamation  or  expulsion  of  the 
evil  doer.     A  course  of  discipline  begun  for  the 

J  Luke  xvii.  3.  2  1  Tim.  v.  29.  3  2  Cor  vi.  18e 

*  1  Cor.  xii.  26.  »  Rom.  xvi.  17.  ^  i  Cor.  xL  2. 


THE    BAPTIST    CHURCH    DIRECTORY.  89 

correction  of  offences,  must  not  cease  until  one 
of  these  results  be  secured.  "Now  we  command 
you,  brethren,  in  the  name  of  our  Lord  Jesus 
Christ,  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,  and  not  after 
the  tradition  which  he  received  of  us.'^  ^  "If  he 
neglect  to  hear  the  church,  let  him  be  unto  thee 
as  a  heathen  man  and  a  publican."  ^ 

Offences  are  usually  considered  as  of  two  kinds, 
namely,  private  and  public.  These  terms  are 
not  designed  to  express  the  nature  or  degree  of 
evil  done,  nor  are  these  classes  very  clearly 
defined.  This  distinction  has  reference  mainly 
to  the  objects  of  offences,  and  the  maimer  of 
their  treatment. 

I. — Private  Offences. 

A  private  offence  is  an  offence  committed  by 
one  member  against  another  member,  and  not 
against  the  whole  church,  as  such.  It  is  an  inr 
jury  done  by  word,  action,  or  otherwise,  inten- 
tionally or  unintentionally,  by  one  member, 
against  the  person,  character,  estate,  or  feelings,  of 
another  member. 

So  long  as  such  matters  of  difficulty  exist  and 
are  treated  privately;  that  is,  between  the  per- 

■  2  Thes.  iii.  4.  2  Matt.  xTiiL  11. 


90  THE    BAPTIST     CHURCH    DIRECTORY. 

sons  concerned,  and  are  not  brought  before  the 
church  in  a  public  manner  for  its  notice  and 
action,  they  are  private  offences;  but  become 
public  when  brought  before  the  church. 

The  course  to  be  pursued  in  such  a  case,  is  pre- 
scribed by  our  Saviour  in  Matthew  xviii.  Any 
departure  from  this  rule,  is  in  itself  an  offence. 
It  is  as  follows : 

1.  First  Step. — The  member  who  considers 
himself  injured,  must  go  to  the  offending  one, 
tell  him  his  cause  of  grief,  and  between  them- 
selves alone,  if  possible,  adjust  and  settle  the 
difficulty.  "If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and 
him  alone;  if  he  shall  hear  thee,  thou  hast 
gained  thy  brother.'^ 

Note  1. — It  is  here  made  obligatory  on  the  injured  or 
offended  one  to  go  to  the  offender.  This  is  wisely  or- 
dained, since,  although  the  offender  is  bound  by  every 
consideration  of  justice  to  go  to  the  offended  brother, 
and  confess  his  sin,  yet  possibly  he  may  not  be  aware 
of  the  evil  he  has  done,  or  he  may  be  so  perverse  and 
evil-minded  as  to  be  unwilling  to  do  justice  to  an  injured 
brother.  But  the  offended  one  having  done  no  vrrong 
himself,  would  be  likely  to  go  in  a  gentle,  meek,  and 
forgiving  temper  of  mind,  prepared  to  "gain  a  brother." 

Note  2. — This  rule  requires  that  the  offended  meui- 
ber  shall  go  and  tell  the  offender  his  fault  between  them- 
selves alone.  No  fear,  or  false  delicacy,  shall  prevent  his 
telling  him  his  fault.  He  must  not  tell  it  to  any  one 
else,  until  he  has  told  the  offender.    He  must  not  tell 


THE    BAPTIST    CHURCH    DIRECTORY.  91 

it  in  the  presence  of  any  third  person.  His  object  must 
be  to  "gain  his  brother,"  not  to  accuse,  condemn,  or 
punish  him.  Nor  must  he  say  that  since  the  other  did 
the  wrong,  he  must  oome  to  him  first. 

2.  Second  Step. — If  this  step  shall  fail  of  suc- 
cess, then  the  offended  member  must  take  one  or 
two  of  the  brethren,  seek  another  interview  with 
the  offender,  and  thus,  possibly,  by  their  united 
wisdom  and  piety,  they  may  succeed,  where  him- 
self alone  had  failed.  "But  if  he  will  not  hear 
thee,  then  take  with  thee  one  or  two  more,  that 
in  the  mouth  of  two  or  three  witnesses  every 
word  may  be  established/^ 

Note  3. — The  offended  one  must  not  make  the  matter 
public  even  after  the  first  attempt  at  reconciliation ;  nor 
abandon  the  matter,  unless,  indeed,  he  has  "gained  his 
brother;"  nor  tell  it  to  any  except  to  the  "one  or  two 
more." 

Note  4. — The  object  of  taking  the  "one  or  two  more," 
(who  should  be  pious,  prudent,  and  experienced  breth- 
ren,) is  chiefly  that  they  may  act  as  witnesses  between 
the  two.  They  shall  witness  whether  the  offended 
brother  goes  in  the  right  spirit ;  whether  he  has  sufficient 
ground  for  complaint;  whether  he  has  evidence  to  sus- 
tain his  charge;  and,  also,  whether  the  offender  exhibits 
a  wrong  spirit.  Thus  will  they  be  prepared  to  testify 
in  the  case  if  it  comes  before  the  church,  so  that  the 
church  can  have  their  testimony  on  which  to  base  their 
own  action.  This  "one  or  two  more"  are  also  to  act 
as  mediators  between  the  offender  and  the  offended,  and 
if  possible  settle  the  difficulty. 

3.  Third  Step.— It  this  attempt  also  be  unsuc- 


92  THE    BAPTIST    CHURCH    DIRECTORY. 

cessful,  then  the  injured  one  must  t^ll  the  whole 
matter  to  the  church,  and  leave  it  in  their  hands 
to  be  disposed  of  as  they  shall  think  best.  "And 
if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church;  and  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a  heathen  man,  and  a 
publican/^ 

Note  5. — "VMien  lie  refuses  to  hear  the  "one  or  two 
more,"  then  it  is  to  be  told  to  the  church,  and  not  till 
then.  It  then  becoming  a  public  offence,  is  in  the 
hands  of  the  church  to  be  disposed  of,  as  in  their  wisdom 
they  shall  think  best. 

Note  6. — Let  it  be  here  observed  that  a  mere  neglect 
to  hear  the  "one  or  two  more"  brings  it  before  the 
church;  and  a  neglect  to  hear  the  church,  ends  in  ex- 
clusion. An  open  and  decided  refusal  to  hear  the 
church,  is  not  necessary ;  but  only  a  neglect  to  hear,  per- 
sisted in  by  the  offender. 

It  should  be  most  solemnly  impressed  on  the 
mind  of  every  church  member  and  every  church 
officer,  that  this  course,  for  the  treatment  of  per- 
sonal difficulties,  was  prescribed  by  Christ  as  a 
positive  law  for  his  church,  and  that  it  stands 
invested  with  all  the  sanctions  of  divine  authority, 
and  can  never  be  departed  from  with  impu- 
nity. If  every  church  would  require  a  strict  and 
invariable  compliance  with  this  course  of  pro- 
cedure, it  would  greatly  lessen  the  number  of 
personal  difficulties,  and  make  those  which  did 
arise  comparatively  harmless. 


THE     BAPTIST     CHURCH     DIRECTORY.  93 

Note  7. — All  this  is  to  be  done  in  love  and  meekness — 
in  the  spirit  of  Christ,  with  the  desire  and  manifest  de- 
sign to  win  an  erring  brother,  rather  thiin  to  be  avenged 
on,  and  to  punish  an  offending  member. 

Note  S. — Every  one  who  is  at  all  aware  of  having 
grieved  or  oiTended  another,  should  without  delay  seek 
the  one  aggrieved,  and  by  such  explanations,  confessions, 
and  rcpaiations,  as  may  be  demanded,  remove  the  cause 
of  grief. 

Note  9. — If  any  member  should  attempt  to  bring  be- 
fore the  church,  or  in  any  other  way  make  public,  any 
matter  of  private  grief  or  offence,  until  he  has  fully 
pursued  the  above  course,  as  prescribed  in  the  Gospel, 
he  becomes  an  offender  himself,  and  subject  to  discipline. 

Note  10. — If  members  become  involved  in  personal 
difficulties,  and  make  no  effort  to  settle  or  remove  them, 
or  if  they  take  any  other  course  than  the  scriptural  one 
set  forth  by  the  Saviour,  they  become  themselves  of- 
fenders p gainst  the  church,  and  are  subject  to  its  dis- 
cipline. 

Note  11. — V\liere  personal  difficulties  are  known  to 
exist,  which  the  parties  themselves  will  not,  or  cannot, 
settle,  the  officers  or  other  members  should  use  their 
utmost  endeavors  to  reconcile  and  remove  them  pri- 
vately, and  avoid,  if  possible,  bringing  them  before  the 
church. 

Note  12. — But  when  all  private  efforts  fail  to  recon- 
cile and  remove  such  difficulties,  the  case  should  bo 
taken  up  by  the  church,  and  treated  as  a  public  offence. 
The  continuance  of  such  things  is  greatly  injurious  to 
the  prosperity  of  the  body. 

Note  13. — There  may  be  instances  of  private  oft'ences, 
where,  though  the  offended  individual  may  be  willing 
to  dismiss  the  case,  yet  the  church  thinking  its  char- 
acter compromised,  or  its  welfare  injured  in  the  act, 
may  find  it  necessary  to  take  it  up,  and  pursue  a  course 
of  discipline  with  the  offender. 

Note  14. — When  any  member  refers  any  private  diffi- 
culty to  the  church  which  he  himself  has  failed  to  settle, 
he  should  then  leave  it  entirely  in  their  hands,  and  be 


94  THE    BAPTIST    CHURCH     DIRECTORY. 

satisfied  with  whatever  disposition  they  make  of  it, 
neither  complaining  at  the  result,  nor  attempting  to 
prosecute  it  further. 

Note  15. — Nothing  can  properly  be  considered  a 
reasonable  cause  of  offence,  or  matter  of  discipline,  but 
what  is  manifestly  forbidden  in  the  Scriptures.  Mem- 
bers may  see  things  in  others  which  they  personally 
dislilre,  but  which  cannot  justly  be  considered  as  subject 
to  ecclesiastical  complaint  or  discipline.  They  ar« 
matters  for  Christian  forbearance,  to  be  endured,  if  they 
cannot  be  corrected  in  some  other  way. 

Note  16. — Nothing  cai*  be  considered  a  just  and 
reasonable  cause  for  the  withdrawal  of  fellowship,  and 
exclusion  from  the  church,  except  it  be  clearly  forbidden 
in,  or  contrary  to,  the  Scriptures,  and  what  would  have 
prevented  the  reception  of  the  individual  into  the 
church,  had  it  existed  at  the  time,  and  been  persisted  in. 
Even  these  do  not  ordinarily  lead  to  disfellowship  and 
exclusion,  provided  they  be  confessed,  repented  of,  and 
forsaken. 


II. — Public  Offences. 

A  public  offence  is  one,  not  against  any  par- 
ticular individual,  but  against  the  church  as  a 
body;  an  injury  to  the  cause  of  piety,  a  reproach 
to  the  Gospel,  a  scandal  to  the  Christian  name 
and  profession. 

Every  difficulty  or  offence,  when  it  claims  the 
attention  of  the  church  as  a  body,  and  comes 
before  it,  for  its  action,  is  a  public  offence.  All 
those  difficulties  which  individuals  cannot  appro- 
priately reach  or  undertake;  or  such  as  they 
might,  but  will  not  attempt  to  settle;  or  such  as 


THE    BAPTIST     CHURCH     DIRECTORY.  95 


having  attempted,  they  fail  to  reconcile  or  re- 
move, come  within  this  class. 


A.      THEIR  CHARACTER. 

The  following  constitute  the  more  common 
causes  of  public  offence: 

1.  False  Doctrine. — Holding  doctrines  funda- 
mentally false,  and  contrary  to  the  faith  of  the 
church,  and  the  word  of  God.  "If  any  man 
preach  any  other  gospel  unto  you  fhan  that  ye 
have  received,  let  him  be  accursed."  ^  "If  there 
come  any  unto  you,  and  bring  not  this  doctrine, 
receive  him  not  into  your  house,  neither  bid  him 
God-speed."  ^ 

2.  Disregard  of  Authority. — When  a  mem- 
ber refuses  to  regard  the  authority,  and  submit 
to  the  requirements  of  the  church.  "But  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee 
as  a  heathen  man,  and  a  publican."  ^  "Now 
we  exhort  you,  brethren,  warn  them  that  are 
unruly."  * 

3.  Contention  and  Strife. — Where  a  member 
is  factious,  foments  discords,  stirs  up  strife,  and 
becomes  a  leader  of  evil,  disturbing  or  destroy- 
ing the  peace  of  the  church.  "I  beseech  you, 
brethren,  mark  them  which  cause  divisions  and 

1  Gal.  i.  2.        2  2  John  12.        »  Matt.  xvui.  17.        *  1  Thes.  v.  14, 


96  THE    BAPTIST    CHURCH    DIRECTORY. 

offences,  contrary  to  the  doctrine  which  ye  have 
learned,  and  avoid  them."^ 

4.  Immoral  Conduct.- — Such  acts  and  practices 
as  are  inconsistent  with  that  rectitude  and  purity 
of  hfe,  which  the  Gospel  inculcates  and  requires. 
^'But  now  I  have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called  a  brother  be 
a  fornicator,  or  covetous,  or  an  idolater,  or  a 
railer,  or  a  drunkard,  or  an  extortioner;  with 
such  a  one,  no  not  to  eat."^ 

5.  Disorderly  Walk.- — Such  a  course  of  con- 
duct, or  habit  of  life,  as  is  contrary  to,  and  sub- 
versive of,  the  professed  faith,  and  established 
order  of  the  church,  of  which  the  person  is  a 
member.  It  does  not  necessarily  imply  immor- 
ality of  conduct.  "Withdraw  yourself  from 
every  brother  that  walketh  disorderly,  and  not 
after  the  tradition  which  he  received  of  us."^ 
"There  are  some  which  walk  among  you  disor- 
derly, working  not  at  all,  but  are  busybodies."^ 

6.  Covetous  Spirit. — Where  a  member  will  not 
contribute  according  to  his  evident  abiHty  for 
the  support  of  the  Gospel,  and  refuses  to  bear  his 
proportion  of  the  pecuniary  burdens  of  the 
church,  evincing  a  covetous  disposition.  "For 
this  ye  know,  that — no  covetous  man,  who  is  an 

J  Rom.  xyI.  1 7.     2iCof.  V.  II.         3  2  Thes.  iii.  6.        ^Thes.  iii.  11. 


THE  BAPTIST  CHURCH  DIRECTORY.  97 

idolater,  hatli  any  inheritance  in  the  kingdom  of 
Christ."  ^  "  If  any  man  that  is  called  a  brother 
be  covetous,  with  such  a  one,  no  not  to  eat."  ^ 

7.  Arrogant  Conduct — Where  a  member  in  a 
spirit  of  pride  and  arrogance,  assumes  authority 
which  does  not  belong  to  him,  and  undertakes  to 
domineer  over  the  members  and  to  rule  the 
church.  "  I  wrote  unto  the  church  :  butDiotre- 
phes,  who  loveth  to  have  the  preeminence  among 
them,  receiveth  us  not,  wherefore  if  I  come,  I 
will  remember  his  deeds."  ^ 

8.  Going  to  Law. — Th  e  goi  ng  to  la w  with  breth- 
ren "  before  unbelievers,"  and  the  prosecution  of 
each  other  before  civil  tribunals,  instead  of  set- 
tling their  difficulties  "  before  the  saints."  This 
was  severely  censured  by  the  Apostle,  and 
deserves  to  be  made  a  cause  of  discipline  in  every 
church.  "  I  speak  to  your  shame :  Brother 
goeth  to  law  with  brother,  and  that  before  the 
unbelievers.  Now,  there  is  utterly  a  fault  among 
you,  because  ye  go  to  law  with  one  another. 
Why  do  ye  not  rather  take  wrong  ?  Why  do  ye 
not  rather  be  defrauded  ?  "  * 


»  Eph.  V.  5.  «  1  Cor.  v.  11. 

«  3  John  9.  •I  Cor.  vi.  6. 

5 


98  THE    BAPTIST     CHURCH    DIRECTORY. 

B.      THEIR  TREATMENT. 

In  cases  of  public  offence,  a  correct  course  of 
discipline  would  be  as  follows : 

1.  The  first  member  who  has  knowledge  of  the 
offence  should,  the  same  as  in  private  cases,  seek 
the  offender;  and  if  possible  reconcile  or  remove 
the  difficulty.  This  should  be  done  because 
each  member  suffers  in  the  wrongs  of  the 
church;  and  because  such  a  course  of  private 
labor  in  a  Christian  spirit  is  most  effectual.  And 
if  there  are  many  pursuing  such  a  course  with 
the  offender  at  the  same  time,  so  much  the  more 
effectual  will  it  be. 

2.  But  if  no  one  can  or  will  pursue  such  a 
course  of  private  labor,  or  if  such  a  course  be 
unsuccessful,  then  any  member  having  knowl- 
edge of  the  case,  should  bring  it  before  the 
church  at  its  next  meeting  for  business.  Before 
doing  this,  however,  it  would  be  prudent  to  con- 
sult with  the  pastor,  and  judicious  brethren.  It 
should  be  kept  out  of  the  church  so  long  as  there 
is  hope  of  adjusting  it  privately, 

3.  The  church  having  knowledge  of  the  case, 
should  call  the  offender  before  them  to  answer 
to  the  charge,  where  he  should  hear  the  evidence 
against  him,  know  the  witness,  and  be  allowed 
to  answer  for  himself. 


THE    BAPTIST    CHTIRCH    DIRECTORY.  99 

4.  If  the  offender  cannot  or  will  not  appear 
before  the  church,  they  should  appoint  one  or 
more,  to  visit  and  labor  with  him,  and  report  the 
result  to  the  church.  The  committee  thus  ap- 
pointed should  go  in  the  name  of  the  church, 
and  invested  with  its  authority,  plainly  making 
known  the  business;  but  they  should  go  in  the 
same  spirit,  and  with  the  same  design  as  if  in  a 
private  difficulty  they  sought  to  g-ain  their 
brother. 

5.  If  in  any  case  of  discipline,  and  at  any 
stage,  the  accused  brother  disproves  the  charge, 
or,  in  any  ordinary  case,  if  he  admits  it,  confesses 
the  wrong,  makes  suitable  acknowledgment,  and 
reparation  as  far  as  possible,  together  with  prom- 
ise of  amendment,  this  should  be  deemed  suffi- 
cient and  the  case  dismissed.  The  purity  of  the 
church  is  vindicated,  its  authority  sustained,  and 
an  erring  brother  brought  back  to  Christ,  and  to 
his  people. 

6.  But  if,  after  patient,  deliberate,  and  prayer- 
ful labor,  all  efforts  fail  to  reclaim  the  offender; 
then,  however  painful  the  necessity,  the  church 
anust  withdraw  from  Mm  its  fellowship. 

Note  1. — Every  member  tried  by  the  church,  has  a 
right  to  require  and  r^reive  copies  of  all  charges  against 
him,  the  names  of  his  accusers  and  of  the  witnesses, 
both  of  whom  he  shall  have  the  privilege  of  meeting  face 


100        THE    BAPTIST    CHUECH    DIRECTORY. 

to  face,  hearing  their  accusations  and  testimony,  bring- 
ing witness  on  his  side,  and  answering  for  himself  before 
the  church. 

Note  2. — Every  person  tried  by  the  church  should  be 
allowed  every  opportunity,  both  as  to  time,  place  and 
circumstance,  to  vindicate  himself.  The  very  justice 
of  Christ's  house  should  incline  to  mercy. 

Note  3. — Every  member,  whether  on  trial  or  having 
been  excluded,  has  a  right  to  receive  authentic  copies  of 
the  records  of  all  proceedings  held  by  the  church  in  hia 
case. 

Note  4. — It  would  not  be  proper  for  any  member  on 
trial  before  the  church,  to  bring  a  person  who  is  not  a 
member  to  appear  as  his  advocate  and  plead  his  cause. 

Note  5. — In  every  case  of  exclusion,  the  charges 
against  the  member,  and  the  reasons  for  his  exclusion 
should  be  carefully  and  accurately  written  out,  and 
entered  on  the  records  of  the  church. 

Note  6. — It  is  customary  also,  to  notify  the  individual 
of  his  exclusion,  by  sending  him  a  copy  of  the  records  of 
the  final  action  in  his  case. 

Note  7. — The  church  ought  not  to  entertain  a  charge 
against  any  member,  unless  the  evidence  be  such  as  to 
make  its  truth  highly  probable,  if  not  certain. 

Note  8. — Offences  may  occur  of  such  an  aggravated 
character,  as  to  require,  when  fully  proven,  that  the 
church  should  at  once  u-ithdraio  its  fellowship  from  the 
offender,  without  any  other  attempt  to  labor  with  him, 
and  notwithstanding  all  confessions,  penitence  and 
promises. 

Note  9. — If  the  church  shall  find  that  it  has  dealt 
im justly  with  a  member,  or  excluded  him  without  suffi- 
cient cause,  it  should  at  once  proceed,  of  its  own  accord, 
and  without  his  request,  by  concession  and  a  restoration, 
to  repair  by  every  possible  means,  the  injury  it  has  done 
him. 

Note   10. — The   church   should   not   forget  those   ex* 


THE     BAPTIST     CIIURCII     DIRECTORY.         101 

eluded  from  its  fellowship,  but  kindly  seek  to  do  tTiem 
good,  and  to  reclaim  them  to  godliness. 

Note  11. — So  also,  should  the  church,  at  any  time,  bo 
willing  to  grant  a  rehearing,  if  requested  by  an  excluded 
member,  providing  he  gives  assurance  that  he  can  estab- 
lish his  innocence,  or  satisfy  them  by  his  acknowledg- 
ments. 

Note  12. — The  church  should  restore  to  its  fellowship, 
at  his  request,  any  excluded  person,  whenever  his  repara- 
tion and  confession  for  the  past  are  satisfactory,  and 
his  present  walk  according  to  godliness. 

Note  13. — Pastors,  deacons,  and  all  officers  mu.^t  bo 
subject  to  the  same  discipline,  and  administered  in  the 
same  way,  as    other  members  of  the  church.i 

Note  14. — In  all  things,  not  contrary  to  his  con- 
science, the  member  should  submit  to  the  authority  of 
t::e  church.  But  in  all  questions  of  faith  and  conscience, 
he  should  do  what  he  believes  to  be  right,  even  though 
the  church  should  condemn  him  for  it. 

Note  15. — While  on  the  contrary,  the  church  must 
not  fail  to  exercise  its  legitimate  and  rightful  authority, 
and  discipline  its  members  for  what  it  regards  as  suffi- 
cient cause,  even  though  such  members  consider  the 
discipline  unjust,  and  think  themselves  injured  by  it. 

Note  16. — No  one  while  on  trial  before  the  church, 
can  properly  accuse,  or  bring  charges  against  another 
member.  His  own  case  must  first  be  decided  on  its  own 
merits.  If  his  offence  be  proven  or  confessed,  n-^  accusa- 
tions made  against  others  can  justify  it,  or  s'honld  be 
allowed.  But  any  statement  can  be  made,  or  evidence 
produced  which  may  lend  to  prove  the  innocence,  or 
palliate  the  oflFence  of  the  accused,  even  though  such 
statement  should  implicate  others, 

•  See  First  Part,  chap.  1,  note  1, 


CHAPTER  X. 

ITS    BUSINESS. 

Much  of  the  harmony  and  prosperity  of  a 
church  depends  on  the  correctness  and  punctual- 
ity with  which  its  business  is  transacted.  All  its 
meetings  for  business  should  be  orderly  and  dig- 
nified, conducted  rather  in  the  spirit  of  devout 
worship,  than  of  secular  transaction. 

That  wisdom  which  cometh  from  above  should 
be  earnestly  invoked,  and  allowed  to  prevail 
over  all  human  counsels.  Trifling  and  conten- 
tion should  have  no  place  on  occasions  so  sacred, 
while  each  one  should  seek,  not  his  own,  but 
"the  things  that  are  Jesus  Christ's.^' 

Note  1. — The  pastor,  by  virtue  of  his  office,  is  mod- 
erator of  all  church  meetings.  But  in  his  absence,  or  at 
his  request,  another  member  may  be  chosen  to  fill  the 
place. 

Note  2. — Each  church  will  determine  what  number 
shall  constitute  a  quorum;  but  no  important  business 
should  be  done  without  a  full  attendance  of  the  members. 

Note  3. — All  meetings  for  business  are  announced 
from  the  pulpit  one  Sabbath,  at  least,  before  they  are 
held. 


102 


THE    BAPTIST    CHURCH    DHIECTORY.         103 

I. — Order  of  Business. 

1.  The  meeting  should  be  opened  with  reading 
the  Scriptures,  singing,  and  prayer,  the  same  as 
meetings  for  worship. 

2.  If  there  are  persons  to  be  received  as  mem- 
bers, this  is  first  done.  The  experience  of  can- 
didates for  baptism  is  heard,  and  the  letters  of 
those  desiring  to  unite  from  other  churches  are 
read. 

Note  4. — In  some  churches,  members  are  received  at 
the  covenant,  or  other  meeting,  instead  of  at  the  church 
meeting. 

Note  5. — It  is  customary  for  the  candidates  to  retire 
while  the  church  considers,  and  votes  on,  the  question 
of  their  reception.     This  is  desirable. 

Note  6. — It  is  customary  in  most  churches  for  all 
persons,  except  the  members  of  the  church,  to  retire  from 
the  meeting  while  the  business  is  being  transacted,  un- 
less specially  invited  to  remain.  This  would  be  proper 
in  all. 

3.  Next  comes  the  reading  of  the  minutes  of 
the  last  meeting.  This  is  properly  the  first  item 
of  business,  but  is  usually  deferred,  where  there 
are  candidates  for  membership,  till  after  their 
reception.  If  any  mistakes  or  omissions  are 
found  in  the  minutes,  they  are  corrected,  and 
then  are  approved,  by  a  vote — or  without  a 
vote,  no  one  objecting. 

4.  Letters    of   commendation    and     dismission 


104  THE    BAPTIST    CHURCH    DIRECTORY. 

are  granted  to  such  as  desire  to  unite  with  other 
churches. 

5.  The  unfinished  business  of  the  last  meeting 
is  next  taken  up  and  disposed  of. 

6.  The  reports  of  all  committees  previously  ap- 
pointed are  received  in  their  order. 

7.  New  business,  of  whatever  kind,  is  next 
presented.  Any  member  may  call  up,  or  pro- 
pose any  new  business ;  but  if  it  be  of  a  very  spe- 
cial, or  important  nature,  he  should  first  have 
consulted  with  the  pastor  and  deacons,  or  other 
judicious  brethren  respecting  it. 

Note  7. — Although  the  church  should  do  nothing  which 
it  would  be  afraid  or  ashamed  to  have  the  world  know,  yet 
every  member  should  regard  himself  bound  by  the  honor 
of  a  Christian,  not  to  publish  abroad,  nor  repeat  to  those 
who  are  without,  the  j)ri\'ate  affairs  and  business  of  the 
church. 

A^OTE  8. — The  established  order  of  business  may,  for 
convenience,  be  changed  at  any  time  l)y  a  vote — or  without 
a  vote,  no  one  objecting. 

11.^ — Rules  of  Order. 
1.  Motions. 

a.  All  business  should  be  presented  by  a  mo- 
Hon — and  in  writing,  if  so  required — the  motion 
to  be  made  by  one  member  and  seconded  by  an- 
other. 

b.  A  question  is  not  to  be  discussed,  until  it  is 


THE  BAPTIST  CHURCH  DIEECTORY.  105 

moved,  seconded,  and  distinctly  stated  by  the  mo- 
derator. 

c.  After  a  motion  is  fully  before  the  meeting,  the 
mover  cannot  withdraw  it,  except  by  unanimous 
consent. 

d  A  motion  should  contain  but  one  distinct 
proposition,  or  question.  If  it  contains  more 
than  one,  it  may  be  divided  at  the  request  of 
any  member,  and  the  questions  acted  on  sepa- 
rately. 

e.  A  motion  before  the  meeting,  must  be  put  to 
vote,  unless  withdrawn,  laid  on  the  table,  or  post- 
poned. 

/.  A  motion  lost  should  not  be  recorded  on  the 
minutes,  except  so  ordered  by  the  meeting  at  the 
time. 

g.  A  motion  lost  should  not  be  renewed  at  the 
same  meeting,  unless  under  circumstances  of  pe- 
culiar necessity. 

h.  While  a  motion  is  under  debate,  no  other 
motion  can  be  allowed,  except  a  motion  to  amend, 
to  substitute,  to  commit,  to  postpone,  to  laij  on  the 
table,  for  the  previous  question,  or  to  adjourn. 

i.  These  last  named  motions  cannot  be  inter- 
rupted by  any  other  motion,  except  to  amend, 
which  may  be  done  by  specifying  some  time^ 
place,  ov  purpose. 

j.  Nor  can  these  motions  be  allowed  to  inter- 
6* 


106  THE  BAPTIST  CHURCH  DIRECTORY. 

rnpt  or  .supersede  each  other,  only  that  a  motion 
U)  a<ljourn  is  alwaj^s  in  order,  (except  luhile  one 
has  the  floor ^  and  consequently  supersedes  all 
other  motions. 

2.  SpeoMvg. 

a.  Any  one  speaking  on  a  question  should  rise 
in  his  place,  and  address  the  moderator. 

b.  If  two  members  arise  to  speak  at  the  same 
time,  preference  is  usually  given  to  the  one 
farthest  from  the  moderator. 

c.  No  one  should  be  interrupted  while  speak- 
ing, except  he  be  out  of  order,  or  to  ask,  or  make 
explanations. 

d.  No  unkind^  or  disrespectful  language,  should 
be  indulged  in  by  the  speakers,  or  allowed  by 
the  moderator. 

e.  Any  member  using  improper  language,  in- 
troducing improper  subjects,  or  otherwise  out  of 
order,  may  be  called  to  order  by  the  moderator, 
or  any  member,  and  must  either  take  his  seat,  or 
conform  to  the  rules. 

/.  A  speaker  may  allow  others  to  ask  ques- 
tions, or  make  explanations  ;  but  if  he  yield  the 
floor  to  another  speaker,  he  cannot  claim  it  again 
as  his  riglit. 


THE    BAPTIST    CHURCH    DIRECTORY.  107 

3.  Amendments. 

a.  Amendments  may  be  made  to  motions,  by 
omitting,  adding,  or  substituting,  words  or  sen- 
tences. 

b.  Amendments  to  amendments  may  be  made 
but  are  seldom  necessary,  and  should  be  avoided. 

c.  The  amendment  should  be  discussed  and 
voted  on  first,  and  then  the  original  resolution 
as  amended. 

d.  No  amendment  should  be  made,  which  es- 
sentially changes  the  nature  or  design  of  the 
original  resolution. 

e.  But  a  substitute  may  be  offered  for  any  mo- 
tion or  amendment  under  debate,  which  may  or 
may  not  change  the  meaning  of  the  motion. 

4.  Committees. 

a.  Committees  are  nominated  by  the  modera- 
tor, at  the  request  of  the  meeting,  or  by  the 
meeting  itself;  and  their  nomination  is  then  con- 
firmed by  a  vote. 

b.  Any  subject  in  debate,  or  matter  of  busi- 
ness, may  be  referred  to  a  committee,  with  or 
without  instructions;  the  committee  to  report  the 
result  of  their  investigations  to  the  meeting,  and 
then  action  to  be  taken  on  their  report  and  rec- 
ommendations. 


108  THE    BAPTIST    CHURCH    DIRECTORY. 

c.  The  repoTo  o.  a  committee  is  accepted  by  a 
vote,  which  simply  acknowledges  the  service  of 
the  committee,  and  places  their  report  oefore  the 
meeting  for  its  action.  Afterwards,  any  distinct 
proposition  or  recommendation  contained  in  the 
report,  is  separately  acted  on,  and  may  be 
adopted  or  rejected. 

d.  Often,  when  the  recommendations  of  the 
committee  are  of  trifling  moment,  or  Hkely  to  be 
generally  acceptable,  the  report  is  accepted  and 
adopted  by  a  single  vote. 

e.  A  report  may  be  recommitted  to  the  com- 
mittee, with,  or  without  instructions,  for  a  further 
investigation  of  the  subject,  or  to  present  it  in 
some  form  more  likely  to  meet  the  concurrence 
of  the  meeting. 

/.  The  first  one  named  in  the  appointment  of 
a  committee  is  by  courtesy  considered  the  chair- 
man; but  the  committee  have  the  right  to  ap- 
point their  own  chairman. 

5.  Voting. 

a.  Voting  is  done  by  raising  the  hand,  or  by 
^'aye''  and  ^'no/'  the  former  of  which  is  prefer- 
able in  most  cases. 

h.  In  cases  of  special  importance,  voting  by 
ballot  is  resorted  to. 

c    Voting  by  standing  up  is  also  done,  when 


THE  BAPTIST  CHURCH  DIRECTORr.  109 

it  is  necessary  to  count  the  affirmative  and  nega- 
tive  votes. 

d.  The  vote  is  called  by  the  moderator,  first 
the  affirmative^  then  the  negative^  so  deliberately 
as  to  give  all  an  opportunity  of  voting  ;  he  then 
distinctly  announces  whether  the  motion  is  car- 
ried or  lost. 

e.  If  the  vote  be  a  close  one,  and  the  modera- 
tor's announcement  be  doubted^  he  calls  the  vote 
again,  usually  by  standing^  and  counts  each 
side. 

/.  Members  under  discipline  should  not  at- 
tempt to  vote,  nor  take  any  active  part  in  the 
business  of  the  meeting. 

g.  The  moderator  has  the  right  to  give  the 
casting  vote,  where  the  meeting  is  equally 
divided ;  but  this  right  should  be  seldom,  if  ever, 
used. 

h.  All  the  members  should  vote  on  the  one  side 
or  the  other,  except  those  under  discipline,  or 
unless  for  reasons  they  be  excused. 

^.  No  motion,  discussion,  or  other  proceeding, 
can  be  admitted  while  a  vote  is  being  taken. 

6.  Appeal. 
The  moderator  announces  all  votes,  and  de- 
cides all  questions  of  order  in  debate ;  but  any 
member  who   is   dissatisfied  with  his  decision, 


110         THE    BAPTIST     CHURCH    DIRECTORY. 

may  appeal  to  the  meeting.  A  vote  then  is 
taken  whether  they  will  ''sustain  the  moder- 
atoi\'*    The  decision  of  the  meeting  is  final. 

7.  Lay  on  the  Table. 

Immediate  and  decisive  action,  on  any  ques- 
tion, may  be  deferred  by  a  vote  to  lay  the  reso- 
lution pending  on  the  table.  This  disposes  of  the 
whole  matter  for  the  present,  and  ordinarily  is, 
in  effect,  a  final  dismissal  of  it;  though  any  one 
has  a  right,  subsequently,  to  call  it  up  again. 
Sometimes,  however,  a  resolution  is  laid  on  the 
table  for  the  present,  or  till  a  specified  time,  to 
allow  of  other  business  necessary  to  be  done. 

8.  Postponement. 

An  indefinite  postponement,  is  considered 
equivalent  to  a  final  dismissal  of  the  question. 
But  a  question  may  be  postponed  for  a  specified 
time  or  purpose,  and  then  resumed. 

9.  Previous  Question. 

Debate  may  be  cut  short  by  a  vote  to  talce  the 
previous  question;  which  means  that  the  pre- 
vious, original,  or  principal  question  under  dis- 
cussion, be  immediately  voted  on,  regardless  of 
amendments  and  secondary  questions,  and  wit-i- 
out  -^-.rthGr  debate. 


THE    BAPTIST     CHURCH    DIRECTORY.         Ill 

a.  If  the  motion  for  the  previous  question  be 
carried,  then  the  main  question  must  immediately 
be  taken  without  debate. 

h.  If  the  motion  for  the  previous  question  be 
lost,  the  debate  proceeds  as  though  no  such  mo- 
tion had  been  made. 

10.  Not  Dehatahle. 

Motions  for  the  previous  question,  for  indefi- 
nite postponement,  to  commit,  to  lay  on  the  table, 
and  to  adjourn,  are  not  debatable.  But  when 
the}^  are  modified  by  some  condition  of  time, 
place,  or  purpose,  they  become  debatable,  and 
subject  to  the  rules  of  other  motions.  A  meet- 
ing is,  however,  competent,  by  a  vote,  to  allow 
debate  on  all  motions. 

11.  To  Reconsider. 

A  motion  to  reconsider  a  motion  previously 
passed,  must  be  made  by  one  who  voted  for  that 
motion  when  it  was  passed.  If  the  meeting  votes 
to  reconsider,  then  the  original  motion  is  before 
them,  as  at  first,  and  may  be  discussed,  rescinded, 
or  reaffirmed. 

12.  Be  Discussed. 
If  when  any  question  is  introduced,  a  member 


112        THE    BAPTIST    CHURCH    DIRECTORY. 

objects  to  its  discussion,  as  foreign,  profitless,  or 
contentious,  the  moderator  should  immediately 
put  the  question,  '^ Shall  this  question  he  diS' 
cussed  f"  and  if  voted  in  the  negative^  the  whole 
matter  is  dismissed. 

13.  Order  of  the  Day, 

The  meeting  may  decide  to  take  up  some  par- 
ticular business,  at  a  specified  time.  That  busi- 
ness becomes  the  order  of  the  day,  for  the  time 
specified,  and  must  be  taken  up  when  the  hour 
arrives,  while  all  pending  business  is  postponed 
in  consequence. 

14.  Point  of  Order. 

Any  member  who  supposes  that  a  speaker  is 
out  of  order,  or  that  the  discussion  is  proceeding 
improperly,  may  at  any  time  rise  to  a  point  of 
order.  He  must  distinctly  state  his  question  or 
objection,  which  the  moderator  will  decide. 

15.  Privileges. 

Questions  relating  to  the  rights  and  privileges^ 
of  the  meeting,  and  of  its  members,  are  of  pri- 
mary importance,  and  for  the  time  take  prece- 
dence of  all  other  business,  and  supersede  all 
other  motions,  except  that  of  adjournment. 


THE     BAPTIST     CHURCH     DIRECTORY.         113 

16.  Filling  Blanks. 

Where  different  numbers  are  suggested  for 
filling  blanks,  the  highest  number,  greatest  dis- 
tance,  and  longest  time,  are  usually  voted  on 
first. 

17.  Rule  Suspended. 

A  rule  of  order  may  be  suspended  by  a  vote 
of  the  meeting,  to  allow  of  transacting  business 
which  could  not  otherwise  be  done. 

18.  Adjournments. 

a.  A  simple  motion  to  adjourn  is  always  in 
order,  except  when  one  is  speaking,  takes  prece- 
dence of  all  other  motions,  and  is  not  diC- 
batable. 

b.  A  body  may  adjourn  to  a  specified  time. 
But  if  no  time  is  mentioned,  then  it  is  under- 
stood to  be  adjourned  to  the  time  of  its  next 
meeting;  or  if  it  have  no  other  fixed  time  for 
meeting,  then  an  adjournment  without  date,  is 
equivalent  to  a  dissolution. 

c.  If  a  meeting  votes  to  adjourn  at  a  specified 
hour,  no  vote  is  requisite  when  that  hour  arrives. 
The  moderator  simply  announces  that  the  meeting 
stands  adjourned. 


CHAPTEE  XL 

ITS   MISSION. 

The  mission  of  the  Christian  Church  is,  to  give 
the  knowledge  of  salvation  to  the  world,  and  so 
far  as  possible,  persuade  men  to  become  recon- 
ciled to  God — to  accept  the  Gospel,  believe  in 
Christ,  and  be  saved.  In  order  to  accomplish 
this,  the  church  must  present  itself  in  a  suitable 
spiritual  condition,  by  maintaining  itself  in  the 
faith  and  discipline,  in  the  order  and  ordinances 
of  the  Gospel.  Indeed,  for  this  cause  Christ  gave 
himself  for  the  church,  "that  he  might  present 
it  to  himself,  a  glorious  church,  not  having  spot, 
or  wrinkle,  or  any  such  thing ;  but  that  it  should 
be  holy  and  without  blemish."  ^ 

To  fulfill  its  mission,  it  must  exert  its  influence, 
as  a  body,  on  society,  but  especially  must  bring 
the  piety  of  its  individual  members  in  contact 
with  unconverted  men.  By  a  prudent  and  skill- 
ful improvement  of  those  opportunities  which 
Providence  offers,  and  in  a  wise  and  judicious 

>  Eph.  V.  ST. 


THE    BAPTIST    CHURCH    DIRECTORY.  115 

use  of  those  means  which  may  be  used  for  the 
purpose,  it  must  bring  men  under  the  influence 
of  the  Gospel;  that  they  may  be  saved. 

Every  member  of  the  church  should  have  a 
part  in  this  mission,  and  labor  to  fulfill  it.  There 
is  work  for  all,  and  work  adapted  to  the  condi- 
tion, ability,  and  capacity  of  each.  Old  and 
3^oung,  great  and  small,  male  and  female,  have 
something  to  do,  and  can  do  it.  The  efficiency 
and  usefulness  of  a  church  depends  on  each 
member  filling  his  own  place,  and  doing  his 
own  work,  so  as  neither  to  be  without  work,  nor 
attempt  to  do  that  of  another.  In  nothing  is 
the  wisdom  of  the  pastor  and  officers  more  appa- 
rent than  in  finding  v/ork  for  all,  and  giving 
something  fit  and  adapted  for  each  to  do. 

The  common  and  ordinary  means  and  methods 
of  spiritual  good  to  men  deserve  more  regard 
than  they  receive. 

I. — Gospel  Ministrations.^ 

The  preaching  of  the  Gospel  is  the  first  and 
principal  instrumentahty  for  the  salvation  of  the 
world.  It  is  divinely  instituted,  and  divinely  sus- 
tained, sanctioned,  and  succeeded.  The  sacred 
promise  is,  ''My  word  shall  not  return  unto  me 

'  See  First  Part,  chap.  vu. 


116         THE     BAPTIST     CHURCH     DIRECTORY. 

void,  but  it  shall  accomplish  that  which  I  please, 
and  it  shall  prosper  in  the  thing  whereto  I 
sent  it/'  ^ 

1.  The  preaching  of  the  Gospel  in  the  ordi- 
nary ministrations,  in  houses  of  worship,  as  sup- 
ported by  churches.  It  is  a  part  of  the  mission 
of  the  church  to  sustain  the  stated  ministry  of 
the  word  among  them  for  the  edification  of  the 
saints,  and  for  the  conversion  of  sinners. 

2.  They  should  also  provide  preaching  with 
unusual  frequency  at  times  when  Providence 
and  the  Spirit  indicate  special  necessity  for  it, 
or  special  and  unusual  disposition  on  the  part  of 
the  people  to  hear  it,  and  to  be  benefited  by  it. 

3.  Preaching  should  be  provided  occasionally, 
or  at  stated  periods,  for  such  destitute  neighbor- 
hoods and  communities  as  may  be  within  con- 
venient distances  of  each  church,  and  come 
appropriately  within  their  sphere  of  influence, 
eo  that  all  the  people  may  hear  the  word  of 
God  and  the  offers  of  salvation. 

4.  Each  church  should,  to  the  utmost  of  its 
ability,  assist  in  sending  forth  men  to  preach  the 
Gospel  to  the  destitute  everywhere,  beyond  their 
immediate  neighborhood  and  sphere  of  influence, 
at  home  and  abroad,  to  the  ends  of  the  earth. 

*  Isaiah  iv.  11. 


THE    BAPTIST     CHURCH     DIRECTORY.         117 

Note  1. — Pastors  of  churches  ought,  as  far  as  their 
strength  and  time  will  allow,  to  cultivate  destitute  fields 
adjacent  to  them.  There  is  scarcely  a  church,  in  city 
or  country,  that  has  not  some  such  out-station  near  it. 
These  afford  some  of  the  most  pleasant  and  profitable 
scenes  of  ministerial  labor. 

Note  2. — Some  churches  sustain  a  colporter  or  mis- 
sionary, a  part  or  the  whole  of  the  time,  to  labor  in 
these  destitute  fields.  This  is  an  admirable  mdliod  of 
missionary  labor. 

Note  3. — Some  churches  call  into  requisition,  and  en- 
courage lay  preaching,  for  such  purposes.  In  every 
church  almost  there  are  brethren  who  have  more  than 
ordinary  gifts  for  exhorting  and  expounding  the  Scrip- 
tures,  and  ability  to  conduct  religious  meeting^-.  But 
they  do  not  consider  themselves  called  to  assume 
pastoral  responsibilities,  or  technically  to  enter  the 
ministry.  It  would  be  a  great  blessing  to  the  cliurehes 
and  to  the  world  if  such  gifts  and  abilities  could  be 
called  into  requisition  for  holding  religious  meetings 
in  destitute  communities,  and  bearing  the  Gospel  to 
those  who  are  without  the  ordinary  means  of  grace. 

II. — Sabbath  Schools. 
Next  to  the  preaching  of  the  Gospel,  may  per- 
haps be  reckoned  the  Sahbath-school,  as  an  instru- 
mentality for  religions  good.  The  influence  of 
the  Sabbath-school  is  twofold.  The  direct  influ- 
ence on  the  pupils  in  moulding  and  forming  their 
minds  and  characters  as  they  expand;  and  the 
indirect  influence  through  the  children  on  their 
parents  and  households,  and  on  their  associates. 
The  religious  instruction  and  training  of  children, 
both  in  the  household,  and  the  church,  is  too  little 


118  THE    BAPTIST    CHURCH    DIRECTORY. 

understood  and  appreciated.  The  character, 
and  influence  for  good  or  evil,  in  subsequent 
life  depends  chiefly  on  the  moral  and  religious 
training  in  childhood.  Divine  wisdom  has  pro- 
vided for  this,  and  enjoined  that,  "these  words 
which  I  command  thee  this  day  shall  be  in  thine 
heart;  and  thou  shalt  teach  them  diligently  unto 
thy  children,  and  shall  talk  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  in 
the  way,  and  when  thou  liest  down,  and  when 
thou  risest  up."  ^ 

1.  The  relation  which  the  Sunday-school  sus- 
tains to  the  church  is  somewhat  indeterminate 
and  variously  understood.  There  are  two  princi- 
pal views  and  opinions  entertained  respecting  it, 
somewhat  different,  though  not  conflicting. 

First,  That  the  school  is  created  by,  is  depend- 
ent on,  and  under  the  absolute  control  of  the 
church.  In  this  case  the  church  appoints  its 
oflicers  and  teachers,  yearly  perhaps,  the  same  as 
they  would  appoint  a  committee  for  any  other  spe- 
cific work — either  with  or  without  instructions, 
with  or  without  power  to  fill  vacancies,  as  they  may 
prefer.  The  church  is  responsible  for  its  sup- 
port, and  under  obligation  to  maintain  a  watch- 
ful guardianship  over  its  welfare,  and  the  man- 

»  Deut.  vi.  3 


THE    BAPTIST    CHUECH     DIRECTORY.         119 

ner  in  which  the  work  is  performed.  When  the 
period  of  their  office  expires,  they  report  to  the 
churcli,  which  reappoints  them,  or  fills  their 
places  with  others. 

Second,  That  the  school  is  a  benevolent  asso- 
ciation, like  any  other  organized  for  a  specific 
purpose,  not  created  by,  dependent  on,  nor 
under  the  authority  of  the  church.  In  this 
case  members  from  the  same,  or  from  different 
churches,  organize  themselves  into  a  society, 
appoint  their  own  officers,  make  their  own  laws, 
and  govern  themselves.  The  church  sympa- 
thizes with  them,  allows  them  the  use  of  its 
rooms  in  which  to  meet,  and  aids  them  at  its 
discretion;  but  h  as  no  direct  control  over  it,  nor 
responsibility  in  it,  any  more  than  in  the  case  of 
any  other  independent  society. 


Note  1. — Either  of  these  plans  and  relations  may  be 
entirely  proper,  and  in  harmony  with  the  genius  of  the 
Gospel,  and  with  the  government  and  discipline  of  the 
church.  Whichever  method  is  adopted  should  be  clearly 
defined,  and  distinctly  understood  both  by  the  chureli 
and  the  school.  Of  course  in  neither  case  can  the 
church  exercise  any  direct  authority  or  discipline  over 
any  except  its  own  members,  to  whom,  in  all  cases,  its 
jurisdiction  is  confined. 

Note  2. — Where  the  school  is  sustained  in  their  house 
of  worship,  and  the  officers  and  teachers  belong  to  the 
same  church,  it  seems  most  appropriate  and  desirable 
that  it  should  be  directed  by,  responsible  to,  and  undei 


120        THE    BAPTIST     CHURCH    DIRECTORY. 

the  authority  of  the  church  directly.  The  pastor  and 
members  ought  to  see  that  religious  instruction  is  pro- 
vided under  their  own  inspection,  for  their  own  children, 
and  know  what  kind  of  instructors  and  instructions  they 
receive  in  this  most  important  department  of  education. 
They  should  also  be  able  to  exercise  control  over  any 
evils,  errors  or  difficulties  which  may  at  any  time  arise 
in  the  school. 

Note  3. — Where  schools  are  remote  from  the  church, 
the  members  connected  with  different  congregations,  and 
dependent  on  their  own  efforts  and  resources,  the  inde- 
pendent society  plan  w^ould  perhaps  be  the  better  method 
to  adopt  in  their  organization  and  government. 

2.  The  number  of  sessions  which  a  school 
should  hold  on  the  Sabbath  must  be  determined 
by  those  who  direct  its  services.  In  cities  there 
are  often  two,  in  the  country  seldom  but  one. 
It  is  very  doubtful  whether  more  than  one  ses- 
sion, as  a  permanent  regulation,  is  ever  expedient, 
or,  on  the  whole,  profitable. 

3.  The  character  of  the  government  must  be 
paternal  and  kind,  where  corporeal  punishments 
and  ordinary  penalties  are  not  resorted  to,  but 
the  children  are  ruled  by  love. 

4.  Singing  should  constitute  a  large  part  of 
the  exercises,  being  pleasant  and  agreeable  to 
the  children,  while  it  is  instructive,  elevates  the 
sentiments,  and  softens  and  subdues  the  ruder 
traits  and  rougher  passions. 

5.  The  exercises  should  be  greatly    diversified. 


THE     BAPTIST     CHURCH     DIRECTORY.         121 

not  long  continued  in  any  one  direction,  since 
the  young  soon  weary  of  protracted  application. 
For  this  reason  the  superintendent,  the  officers 
and  teachers  should  possess  great  versatility  of 
talent,  and  be  inventive  of  expedients  for  keep- 
ing up  the  interest  of  the  school. 

6.  Sunday-school  labor  is  as  great  an  advan- 
tage to  the  officers  and  teachers  as  to  the  pupils 
themselves.  The  effect  of  such  labor  on  the 
intelligent  practical  piety  of  those  who  engage 
in  it,  is  most  admirable,  and  should  encourage 
all  the  members  of  our  churches  to  such  labor. 

7.  The  libraries  of  Sunday-schools  deserve 
very  special  attention.  These  libraries,  if  judi- 
ciously selected,  and  properly  used,  constitute 
one  of  the  chief  means  of  doing  good  by  the 
school.  But  the  practice  of  admitting  so  largely 
works  of  fiction,  though  they  be  religious,  must 
be  condemned.  The  practice  of  having  many 
books  of  general  literature,  for  general  reading, 
is  of  very  doubtful  propriety.  The  library 
should  be  composed  almost  wholly,  if  not  exclu- 
sively, of  sound  and  safe  religions  books,  adapted 
in  style  to  the  minds  of  the  young,  and  suitable 
for  Sabbath  reading.  The  judicious  selection 
of  books  for  a  Sunday-school  library  is  a  more 
difficult  task  than  for  almost  any  other  collec- 
tion. 


123         THE    BAPTIST     CHURCH    DIRECTORY. 

8.  Bible  Classes  are  a  similar,  not  a  separate 
department  of  religious  instruction.  These 
classes  contain  the  older  and  more  advanced 
portion  of  the  youth,  together  with  adults,  asso- 
ciated for  mutual  study  of  the  word  of  God. 
The  formation  of  adult  classes  of  this  kind 
should  be  encouraged,  on  account  of  the  great 
advantages  which  arise;  and  the  young,  when 
they  suppose  they  have  outgrown  ordinary 
school  classes,  should  if  possible  be  retained  in 
advanced  Bible  classes. 

Note  4. — The  practice  of  committing  large  portions  of 
Scripture  to  memory  is  of  doubtful  advantage.  It  taxes 
the  memory  more  than  it  benefits  the  heart.  And  fre- 
quently the  nervous  system  is  overtasked,  and  the  healtli 
seriously  impaired  by  the  efforts  of  ambitious  children 
in  this  direction.  A  better  plan  is  to  commit  a  limited 
number  of  verses,  and  see  who  will  give  the  most  correct 
account  of  their  meaning. 

Note  5. — The  propriety  of  giving  premiums  is  seri- 
ously doubted  by  many.  If  done  at  all,  they  should  be 
awarded  for  the  best  conduct,  and  the  best  endeavors 
to  learn,  rather  than  for  the  greatest  actual  proficiency ; 
that  is,  according  to  real  merit  as  far  as  possible,  rather 
than  apparent  standing. 

Note  6. — Teachers  should  not  be  satisfied  with  the 
mere  routine  of  the  question  hook.  But  coming  with  a 
prayerful  heart,  seek  to  lead  the  pupils  into  the  knowl- 
edge of  their  condition  as  sinners,  and  the  love  and  grace 
of  Christ  as  a  Saviour. 

Note  7. — Parents  and  memhers  of  the  church  not  en- 
gaged in  the  school  should  often  visit  it,  to  stimulate 
the  pupils,  and  cheer  the  teachers. 


THE    BAPTIST     CHURCH    DIRECTORY.         123 

Note  8. — The  Pastor  should  frequently,  also  visit  the 
school,  to  show  his  interest  in  it,  and  keep  a  prudent 
watch-care  over  it.  It  gives  him  great  influence  with 
the  young  to  do  so. 

III. — Eeligious  Visitation. 

Another  means  for  accomplishing  the  chu^ch^s 
mission,  is  that  of  systematically  visiting,  for  reli- 
gions purposes,  all  the  families  within  a  given  dis- 
trict or  circuit.  It  is  presumed  that  pastors  and 
ministers  generally,  will  visit  families  for  the 
purpose  of  affording  them  religious  counsel, 
instruction  and  prayer.  But  few,  however,  con- 
sider the  duty  or  appreciate  the  advantages 
arising  from  the  performance  of  this  work  by 
private  Christians.  This  ministry  of  Christian 
faith  and  love  cannot  well  be  over-valued,  since 
"pure  religion  and  undefiled  before  God  and  the 
Father  is  this,  to  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  himself  unspotted 
from  the  world."  ^ 

1.  Every  church  should  undertake  to  secure 
the  religious  visitations  of  all  families,  without 
distinction,  that  are  situated  within  certain  pre- 
scribed limits.  Let  the  whole  field  be  divided 
into  districts,  and  a  certain  number  of  families 
apportioned  to  each  member,  male  and  female, 
who  caR  be  induced  to  undertake  the  work.    Let 

*  James  i.  27. 


124         THE    BAPTIST     CHURCH     DIRECTORY. 

these  visitors  report  from  time  to  time  in  the 
social  meetings  of  the  church  the  incidents  they 
witness^  and  at  the  end  of  the  year,  make  a 
full  report  of  all  the  work  done,  with  the 
results.    Such  reports  will  be  deeply  interesting. 

2.  Or,  if  the  church,  as  a  body,  will  not  enter 
upon  the  work,  let  a  few  of  the  members  agree 
among  themselves  to  do  so,  and  accomplish  what 
they  can.  And  should  there  be  none  to  agree,  let 
any  single  one  who  feels  the  importance  of  it, 
enter  upon  it  alone  and,  as  occasion  offers,  spread 
the  results  before  the  church.  Such  an  example 
will  stimulate  others.  Tlie  work  will  prove  of 
immense  value  to  those  who  do  it,  as  well  as  to 
those  for  whom  it  is  done. 

Note  1. — These  visits  should  be  emphatically  religious, 
and  not  merely  social.  All  present  should  be  inquired  of 
whether  they  are  Christians,  and  if  they  are  desirous  of, 
or  attempting  to  become  such.  With  such  exhortations, 
instructions,  and  encouragements,  as  may  be  appro- 
priate. 

Note  2. — Where  practicable,  reading  the  Scriptures 
and  prayer  should  accompany  the  visits.  It  may  not 
always  be  possible,  or  at  least  consistent. 

Note  3. — The  distribution  of  tracts,  or  other  religious 
reading,  is  of  great  advantage.  A  tract  or  book  is  left 
during  one  visit,  to  be  replaced  by  another  at  the  next. 
This  system  of  religious  visiting  and  distributing  Bibles, 
and  good  books,  is  substantially  the  work  which  Tract 
Missionaries,  Colporters  and  Lible  Readers  do  with  so 
much  success. 

Note    4. — The    sick,    poor,    afflicted,    and    distressed 


THE    BAPTIST    CHUECH    DIRECTOEY.         135 

should  be  the  special  objects  of  such  visits,  since  they 
most  need  their  advantages,  and  are  in  a  condition  moat 
likely  to  receive  benefit  from  them. 

Note  5. — Cases  of  sickness,  poverty,  and  want  should 
be  reported  to  the  church,  which  ought  promptly,  accord- 
ing to  its  ability,  to  furnish  temporal  aid  and  relief, 
thus  conferring  blessings  on  both  the  bodies  and  th© 
souls  of  men. 

XoTE  6. — These  visits  should  aim  to  secure  the  habi- 
tual attendance  of  all  persons  on  religious  worship,  Id 
some  place,  wherever  they  may  prefer. 

XoTE  7. — Another  prominent  object  to  be  accomplished 
is  to  secure  the  attendance  of  children  at  Sunday-school. 
Any  who  can  secure  these  objects  may  think  themselves 
richly  rewarded  and  blessed  in  doing  good,  though  noth- 
ing else  should  be  accomplished. 

Note  8. — Such  religious  visits  are  most  profitable  if 
made  statedly,  once  a  month  usually.  In  cases  of  sick- 
ness, destitution,  or  of  religious  seriousness,  or  where 
any  special  good  promises  to  be  secured,  more  frequent 
visits  may  be  needed,  lest  some  advantage  or  opportunity 
may  be  lost  through  neglect. 

IV. — Christian  Literature. 

One  of  the  most  practicable  and  effective 
metht>ds  of  bringing  religious  truth  in  contact 
with  human  minds,  is  in  disseminating  a  sound 
and  salutary  Christian  literature  in  society. 
Both  for  the  edification  of  disciples,  and  to 
awaken  the  attention  of  the  unconverted,  reli- 
gious reading  is  of  very  great  importance.  Every 
good  book  or  periodical  put  into  circulation  is 
both  a  public  and  a  personal  blessing. 


126  THE  BAPTIST  CHURCH  DIRECTORY. 

1.  Every  family  should  have  a  few  carefully 
chosen  hooks  of  instructive  and  devotional  reli- 
gious reading.  They  are  easily  obtained,  and  at 
small  cost.  Many  are  not  needed.  A  few  read 
over  and  over  again,  until  they  thoroughly 
imhue  the  mind  with  their  spirit,  are  better 
than  many  carelessly  read,  or  not  read  at  all. 
While  so  many  families  have  masses  of  romances, 
novels,  light  and  injurious  reading,  let  every 
Christian  household  be  furnished  with  a  Christ- 
ian literature. 

2.  Church  Libraries^  for  the  adult  members 
of  the  church  and  congregation,  are  an  excellent 
means  of  religious  instruction,  as  Sunday-school 
libraries  are  for  the  young.  The  use  of  such 
books  can  be  entirely  free  to  the  congregation, 
or  used  at  a  trifling  fee,  which  may  serve  to 
replenish  and  increase  the  list. 

3.  Religiom  Periodicals  are,  if  possible,  still 
more  important  than  books,  not  indeed  in  their 
intrinsic  worth,  but  because  they  are  so  much 
more  easily  obtained,  and  so  much  more  likely 
to  be  read.  The  expense  of  a  religious  news- 
paper, or  magazine,  is  so  small  that  the  poorest 
can  have  one,  if  they  desire  to  do  so,  and  they 
are  received  by  subscribers  almost  without  trou- 
ble. While  their  value  in  a  family  is  exceeding 
great,  particularly  to  the  younger  members,   it 


THE    BAPTIST    CHURCH    DIRECTORY.  127 

is   a   matter   of   surprise   that   so   few   religious 
families  take  and  read  a  religious  periodical, 

Xoi'E  1. — An  easy  and  effective  means  of  scattering 
religious  truth  in  a  connnunity  is  to  lend  good  books  and 
periodicals  from  house  to  house.  Few  persons  would  neg- 
lect to  read  what  was  kindly  loaned  them,  though  they 
might  not  care  to  purchase,  nor  even  read  it,  if  it  were 
their  own. 

Note  2. — If  churches,  or  individual  members  who  are 
able,  would  annually  pay  for  several  copies  of  religious 
periodicals  to  be  given  away,  or  sent  regularly  to  persons 
and  families  not  able  themselves  to  pay  for  them,  they 
would  be  doing  a  good  work,  and  one  worthy  of  Christian 
benevolence. 

Note  3. — Every  church  member  ought  to  feel  under  obli- 
gation so  far  as  practicable  to  sustain,  and  give  a  wide  cir- 
culation to  denominational  periodicals.  These  are  main- 
tained as  the  advocates  of  religious  truth  in  general,  but 
especially  of  those  distinctive  truths  which  are  denomina- 
tionally cherished  and  held  as  as  vitally  important,  and 
which  are  in  this  way  more  effectually  defended  and 
propagated  than  in  any  other. 

Note  4. — The  circulation  of  religious  books  and  period- 
icals through  the  families  of  a  neighborhood,  as  an  instru- 
mentality for  doing  good,  is  so  simple  and  easily  performed , 
that  every  Christian,  even  the  weakest  and  feeblest,  can 
take  a  part  in  such  a  mission,  and  greatly  benefit  others 
by  the  means. 


CHAPTER    XII. 
ITS  CUSTOMS. 

There  are  various  customs  held  by  the  churches 
arising  from  the  circumstances  in  which  they  are 
placed,  and  the  discharge  of  general  Christian 
duties.  These  customs  are  not  matters  of  faithj 
nor  enjoined  by  any  scriptural  authority,  but 
merely  the  result  of  convenience,  or  expediency. 

In  each  such  case  it  is  needful  to  know  that 
the  custom  is  not  contrary  to  Gospel  precept 
and  example,  and  that  it  conforms,  in  spirit  at 
least,  as  nearly  as  possible  to  such  precept  and 
example. 

I. — COUKCILS.^ 

It  often  happens  that  churches  having  very 
difficult,  or  very  important  business  to  do,  desire 
the  advice  and  counsel  of  others.  For  this  pur- 
pose, councils  are  often  called.  This  may  occur 
in  cases  of  ordaining  pastors,  organizing  new 
churches,  and  especially  in  the  settlement  of  dif- 


1  S«e  Second  Part,  chap.  viii.  7. — First  Part,  chap,  vii.  4,  5. 
128 


THE    BAPTIST    CHURCH     DIRECTORY.         129 

ficulties,  which,  on  account  of  excited  feeling  or 
dillerent  opinions,  may  not  easily  be  adjusted. 
Such  is  a  very  prudent  and  desirable  course  to 
be  pursued;  and  yet,  so  far  as  practicable, 
churches  should  do  their  own  work,  in  their  own 
way,  without  the  aid  of  councils,  since  it  must 
be  confessed  that  in  ages  past  they  have  been 
the  cause  of  great  misfortunes  to  Christianity, 
corrupting  its  doctrines,  perverting  its  practices, 
and  destroying  the  independence  of  the  churches. 

The  parties  desiring  a  council  send  letters  to 
such  churches  as  they  wish  to  have  represented, 
requesting  them  to  send  delegates — usually,  the 
pastor  and  tivo  hreihrcM — to  meet  at  a  given  time 
and  place  for  a  specified  purpose.  And  these 
various  delegates,  when  so  convened,  are  an 
independent  body,  appoint  their  own  officers, 
and  can  act,  or  refuse  to  act,  as  seems  to  them 
best;  can  give  such  advice  as  appears  desirable 
in  the  case,  and  pursue  tlieir  own  course  in  the 
investigation  of  the  matters  before  them. 

In  some  parts  of  the  country,  particularly  in 
the  Southern  States,  it  is  customary,  instead  of  a 
council,  to  call  together  the  presb3d:ery,  that  is, 
the  ministers,  only,  in  cases  of  ordinations,  recog- 
nitions, and  tbe  like. 

WotbI. — It  should  always  be  remembered  that  councils  have 
6* 


130         THE    BAPTIST    CHURCH    DIRECTORY. 

no  ecclesiastical  authority.^  They  can  only  advise.  They 
differ  from  committees  of  reference^  in  being  appointed 
by  the  churches,  while  committees  are  privately  solicited, 
are  without  appointment,  and  act  in  their  personal 
capacity  only. 

Note  2. — A  council  called  by  one  party  in  dispute, 
without  the  consent  or  concurrence  of  the  other,  is 
termed  an  ex-parte  council;  if  called  by  both  parties, 
mutually,  or  in  concert,  it  is  termed  a  mutuul  council. 

XoTE  3. — Parties  calling  a  council  usually  appoint  a 
committee  to  present  the  case  to  the  council  when  con- 
vened, and  to  act  and  answer  for  them.  But  such  com* 
mittee  is  no  part  of  the  council,  and  cannot  act  with  it. 

Note  4. — Parties  calling  a  council  should  refer  the 
difficulties  entirely  to  them,  believing  that  the  wisdom 
and  piety  of  those  whom  they  have  called  will  secure 
a  careful  investigation,  and  a  just  decision  of  the  case. 

Note  5. — Though  a  council  cannot  compel  parties  to 
abide  by  their  decision,  yet  they  can  refuse  to  act  in 
the  matter,  unless  the  parties  agree  so  to  do. 

Note  6. — It  is  desirable  where  difficulties  need  to  be 
referred  to  a  council,  that  all  parties  should  mutually 
agree  to  refer,  and  unite  in  a  call.  But  it  is  easy  to 
see  that  parties  might,  often  from  the  very  conviction 
that  they  were  in  the  wrong,  refuse  to  do  this.  Such  a 
refusal  would  make  an  ex-parte  council  necessary. 
Otherwise,  the  innocent  would  be  compelled  to  bear  a 
perpetual  wrong. 

Note  7. — Though  no  church  is  obliged  to  send  dele- 
gates to  sit  in  any  council,  yet  a  call  from  any  respect- 
able source  should  be  courteously  treated,  and,  if  prac- 
ticable, responded  to,  in  the  hope  of  doing  good,  allaying 
dissension,  and  promoting  the  peace  and  prosperity  of 
Zion. 

Note  S. — Councils  should  not  be  composed  of  par- 
tisans nor  those  who  evidently  favor  one  side  rather 
than   the  other.     But   persons    should  be   called  whose 

>S«e  First  Part,  chap.  vii.  4.,  5. 


THE     BAPTIST     CHUKCII     DIRECTORY.  131 

vriadom  and  piety,  Avhose  known  rectitude  and  impar- 
tiality ^vould  be  likely  to  secure  just  results  and  give 
the  churches  and  the  community  confidence  in  their  de- 
cisions. 

Note  9. — In  the  investigation  and  judgment  of  any 
case  referred  to  them,  a  council  should  be  careful  to 
have  all  facts  and  evidences  possible  to  be  obtained,  on 
both  sides  the  question,  and  touching  all  matters  in  dis- 
pute, so  as  to  render  a  just  and  impartial  decision. 

Note  10. — Parties  calling  a  council  should  cheerfully 
receive  its  advice,  and  implicitly  abide  by  its  decision, 
unless  such  a  course  would,  in  their  opinion,  require 
them  to  violate  their  consciences,  or  go  contrary  to  the 
word  of  God. 

II. — Associations. 

A  State  Convention  is  composed  of  the  pastors 
and  delegates  from  tlie  churches,  in  a  single 
State,  meeting  once  a  year,  at  such  time  and 
place  as  the}^  shall  agi'ee  upon. 

An  Association  is  composed  of  the  churches 
represented  by  the  pastors  and  delegates  ap- 
pointed annually  within  a  given  district,  usually 
smaller  than  a  State,  and  of  convenient  access, 
meeting  also  once  a  year,  as  they  may  decide. 

A  Ministers'  Meeting  consists  of  the  ministers 
located  within  a  given  and  convenient  district — 
meeting  statedly,  usually  monthly,  for  mutual 
counsel  and  improvement,  and  to  consider  tlie 
welfare  of  the  churches. 

All   such  Associations,   Conventions,  Ministers 


132         THE     BAPTIST     CHURCH     DIRECTORY. 

Meetings  and  the  like,  are  entirely  voluntary. 
Xo  church  or  individual  is  obliged  to  unite  with 
them;  and  if  so  united,  can  leave  them  when 
they  wish.  But  while  they  remain  connected 
with  them,  they  must  submit  to  be  governed  by 
their  regulations.  Such  Associations  are  for  fra- 
ternal intercourse,  mutual  counsel,  and  indi- 
vidual improvement,  and  to  further  the  general 
interests  of  religion  within  their  bounds.  They 
have  no  ecclesiastical  authority.  Their  meetings 
should  devote  the  largest  possible  amount  of 
time  to  devotion,  and  but  little  to  business  and 
debate. 

III. — Special  Services. 
The  services  attending  the  dedication  of  meet- 
ing-houses, ordination  and  recognition  of  pas- 
tors and  of  newh'-organized  churches,  and  others 
of  like  character,  though  prescribed  by  no  scrip- 
tural authorit}^  are  nevertheless,  as  conventional 
usages,  appropriate  and  profitable.  Their  order 
is  arranged  at  the  discretion  of  those  who  have 
charge  of  them. 

TV. — Societies. 
All  societies  for  Missions,  Bihle  and  Tract  dis- 
tribution, and  other  purposes  of  Christian  benevo- 
lence,  are  like    Associations,    voluntary;  are   of 


THE    BAPTIST     CHURCH     DIRECTORY.         133 

human,  not  of  divine  appointment;  have  no  con- 
trol over  churches;  and  are  not  immediately 
controlled  b}^  them.  Their  design  is  to  concen- 
trate and  give  greater  efficacy  to  the  efforts  of 
associated  piety  and  benevolence,  in  the  extension 
of  Christianity. 

Such  societies  should  be  as  few  in  number,  as 
simple  in  construction,  and  as  immediately  under 
the  influence  and  direction  of  the  churches  as 
possible. 


XoTE  1. — It  may  \rell  be  doubted  whether  the  ex- 
istence of  missionary  and  other  benevolent  societies, 
icithin  a  church,  acting  in  concert  with  larger  external 
societies,  is  desirable,  or  to  be  encouraged.  For  though 
great  good  may  at  times  be  accomplished  by  these 
societies,  and  tlieir  aim  be  always  good,  yet  there  is 
great  reason  to  fear,  their  tendency  may  be  to  divert 
attention  from  the  church,  as  the  divinely  appointed 
organization,  for  doing  this  very  work.  They  may  also 
tend  to  relieve  the  church  from  a  sense  of  its  legitimate 
obligations  by  throwing  the  responsibility  of  benevolent 
action  upon  supplementary  societies.  And  still  more, 
tliey  place  the  management  and  direction  of  such  affairs 
in  the  hands  of  the  society  officers  rather  than  in  the 
hands  of  the  church  and  of  its  officers. 

XoTE  2. — It  is  a  question  of  much  interest,  how  far  a 
Christian  shall  identify  himself  with  those  societie>^ 
whose  object  is  the  suppression  of  prevailing  moral 
evils.  It  is  certain  that  every  Christian  should  en- 
courage, and  so  far  as  he  can  consistently,  aid  every 
good  enterprise.  But  it  is  equally  certain,  that  no  church 
member  should  form  any  connection  with  other  societies 
or  associations  that  will  in  the  least  interfere  with  the 


134         THE     BAPTIST     CHUBCH     DIRECTORY. 

most  faithful  and  perfect  performance  of  all  his  duties 
in  the  church.  The  churcli  is  a  society  divinely  insti- 
tuted, for  the  accomplishment  of  all  the  objects  which  a 
pious  charity  may  seek;  and  is  as  simple  in  its  struct- 
ure, and  as  eflBcient  in  its  action  as  any  other  can  pos- 
sibly be;  and  its  claims  are  first. 

Note  3. — Yet  it  is  but  just  to  say  that  many  moral 
and  reformatory  societies  have  accomplished  a  vast 
amount  of  good  in  the  fields  of  human  want,  which  with- 
out them  would  never  have  been  accomplished.  It  must 
also  be  conceded  that  sometimes  associations  of  Chris- 
tian men  may  reach  evils,  suppress  vices,  and  contribute 
to  human  welfare,  where  it  would  be  very  difficult  if  not 
impossible  for  the  same  indivduals  acting  through  the 
church,  directly  to  accomplish  the  same  objects.  But 
still  it  must  be  urged,  let  not  the  greater  good  which 
the  church  is  constantly  performing  on  a  broader  scale, 
be  hindered  by  any  want  of  faithfulness  or  defect  in 
personal  duties  on  the  part  of  its  members  by  any  such 
external  benevolence. 

Note  4. — As  to  the  propriety  of  church  members  con- 
necting themselves  with  secret  societies,  it  may  be  said, 
that  whether  these  societies  are  good  or  bad  in  them- 
selves, all  the  advantages  they  offer  may  be  obtained 
in  other  less  objectionable  ways ;  and  since  connection 
with  them  will  be  a  grief  to  many  and  is  at  best  of 
very  questionable  propriety,  the  safer  course  by  far  is  to 
r.void  them  altogether. 


CHAPTER  XIII. 

ITS  DUTIES. 

The  church  has  duties  peculiar  to  its  organized 
condition,  and  which  are  entirely  distinct  and 
separate  from  those  which  attach  personally  to 
the  individuals  who  compose  it;  duties  which 
each  member  is  to  recognize  and  perform,  be- 
cause he  is  a  member. 

1.  Duties  to  Itself. 

The  church  must  care  for  and  keep  itself,  as 
the  "body  of  Christ,"  and  "pillar  of  the  truth,'' 
in  a  condition  which  shall  answer  its  holy  design. 

It  must  preserve  its  character  pure  and  un- 
spotted, putting  away  from  it  all  iniquity  and 
sin.  It  must  preserve  such  order,  and  exercise 
such  a  discreet  and  faithful  course  of  discipline, 
as  shall  maintain  vigor,  activity,  and  efficiency  in 
the  body.  It  must  shun  all  alliances  with  wick- 
edness, and  let  its  unequivocal  testimony  be 
always  boldly  and  distinctly  given  on  the  side  of 

135 


136         THE     BAPTIST     CHURCH     DIRECTORY. 

righteousness   and   truth,   and   against   all  wrong 
and  evil. 

2.  Duties  io  Its  Members. 

The  church  should  have  a  kind  and  constant 
regard  for  the  welfare  of  each  of  its  memhers, 
however  weak  or  low,  considering  them  all  as 
the  members  of  one  body,  and  seeking  the  best 
good  of  each,  without  partiality  or  distinction. 
It  should  throw  around  all  those  safeguards 
to  piety  which  may  prevent  their  wandering; 
and,  when  they  wander,  in  the  spirit  of  meeloiess, 
restore  them.  It  should  comfort  the  troubled, 
instruct  the  ignorant,  strengthen  the  feeble, 
and  encourage  the  fainting. 

It  should  maintain,  for  their  edification,  the 
faithful  ministration  of  the  Gospel  and  its  ordi- 
nances, that  they  may  be  built  up,  and  estab- 
lished in  the  truth. 

It  should  console  the  afflicted,  minister  to  the 
sick,  and  supply  temporal,  as  well  as  spiritual 
aid,  to  the  poor  and  needy.  It  is  a  reproach  to 
the  church,  when  its  poor  members  are  compelled 
to  receive  supplies  for  the  necessities  of  life 
from  the  charities  of  the  world,  ministered  by 
stranger  hands,  or  else  pine  in  want,  while  their 
brethren  have  enough  and  to  spare. 


THE     BAPTIST     CHURCH     DIEBCTORY,  137 

3.  Duties  to  the  Ministry. 

So  far  as  may  be  in  its  2:)ower,  the  churcli 
should  labor  to  supply  a  gospel  ministry  for  the 
destitute  everywhere.  But  especially  is  it  the 
duty  of  each  church  to  maintain  that  ministry 
in  its  own  midst,  by  securing  the  labors  of  a 
pious,  faithful,  and  competent  man,  as  its  pastor. 

It  is  their  duty  to  give  that  pastor  their  generous 
sympathy  and  confidence;  to  be  respectfully  affec- 
tionate, in  all  their  intercourse  with  him  most 
(sedulously  and  sacredly  to  guard  his  repu- 
tation and  influence.  They  should  also  give  him 
a  liberal  and  generous  pecuniary  support,  which 
sliall  place  him  not  only  above  absolute  want, 
but  also  above  the  perpetual  vexations  and  dis- 
couragements of  anxiety  and  care  concerning 
temporal  things. 

They  should  constantly  sustain  him  by  their 
prayers  and  holy  living,  sanctioning  and  second- 
ing the  Gospel  he  preaches;  profiting  themselves 
by  his  ministr}',  and  commending  its  excellence 
to  all  men. 

4.  Duties  to  the  Cause  of  Christ. 

The  church,  while  it  labors  according  to  its 
ability  in  its  own  sphere,  for  these  objects,  should 
also  give  its  countenance  and  encouragement,  its 


138         THE    BAPTIGT     CHURCH     DIRECTORY. 

sympathies  and  prayers,  to  every  true  Christian 
disciple,  and  Christian  church,  of  whatever  de- 
nomination, in  their  efforts  for  the  universal 
spread  of  the  Redeemer's  kingdom. 

It  should  encourage  and  aid  the  work  of  mis- 
sions, Bible  distribution,  Sabbath-schools,  and 
the  like,  to  the  extent  of  its  ability.  It  should 
also  give  its  influence  in  favor  of  all  consistent 
attempts  to  suppress  evil  of  every  kind,  and  in 
every  possible  way  show  itself  the  friend  and  pa- 
tron of  all  virtue — the  enemy  and  opposer  of  all 
sin. 

5-  Duties  to  the  World, 

The  church  owes  many  and  important  duties 
to  the  impenitent  world.  It  is  for  the  benefit  of 
unregenerate  men  it  is  maintained,  as  the  salt  of 
the  earth. 

It  should  carefully  and  constantly  furnish  such 
opportunities  and  methods  of  religious  instruc- 
tion for  children  and  the  young,  as  shall,  by  the 
blessing  of  God,  fortify  them  against  the  tempta- 
tions of  error  and  sin,  imbue  their  minds  with 
religious  sentiments,  and  secure  their  salvation. 

It  should  seek  by  the  force  of  ite  godly  examples 
and  the  influence  of  its  pious  spirit,  to  pervade 
and  sanctify   all    departments    of    society.     Civil 


THE     BAPTIST     CHURCH    DIRECTORY.         139 

laws  and  social  institutions  should  feel  the  power 
of  its  salutary  energ}',  and  the  best  welfare  of 
humanity  be  secured. 

It  should  also,  and  especially,  labor  to  give 
the  Gospel  to  every  creature,  that  whosoever  be- 
lieveth  may  be  saved. 


CHAPTER  XIV. 

ITS  PRIVILEGES. 

The  church,  as  the  body  of  Christ,  the  hght 
of  the  world,  and  the  home  of  the  redeemed  on 
earth,  affords  pecuHar  23rivileges  to  all  who  enjoy 
its  friendship  or  share  its  communion.  Every 
Christian  should  live  within  the  church,  receiv- 
ing its  blessings  and  laboring  for  its  welfare. 

1.  Its  Worship, 

True,  its  worship  may  be  enjoyed  by  those 
who  are  not  its  members,  but  not  to  the  same 
extent — not  with  that  entire  freedom,  pleasure, 
and  spiritual  profit.  How  great  a  privilege  this 
is  those  well  know  who  have  enjoyed  it,  and 
still  ardently  desire,  but  are  deprived  of  it. 

And  of  all  the  associations  of  men,  the  Christ- 
ian Church  alone  furnishes  thus  the  blessing  of  a 
pure  and  true  spiritual  worship  for  the  people 
of  God. 

140 


THE  BAPTIST  CHURCH  DIRECTORY.  141 

2.  Its  Ordinances. 

For  believers  to  be  allowed  the  administra- 
tion of  Gospel  ordinances — to  be  baptized  into 
the  Eedeemer's  name,  and  the  likeness  of  his 
death — to  take  the  sacred  symbols  of  his  dying 
love ;  these  are  privileges  most  sacred  and  impor- 
tant. They  distinctly  reveal  the  grace  of  God 
to  sinners,  and  bring  the  penitent  soul  into  closer 
communion  with  Christ. 

3.  Its  Fellowship, 

To  enjoy  association  with  the  godly,  share 
in  their  counsels  and  their  friendship — having 
fellowship  in  their  joys  and  sorrows,  their  sym- 
pathies and  their  prayers  alike — encouraging 
each  other's  hearts,  and  confirming  each  other's 
faith,  while  as  fellow-pilgrims  they  travel  a  toil- 
some path.  These  are  blessings  which  the  pure 
in  heart  will  always  prize,  though  the  vicious 
and  the  worldly  may  neglect  or  despise  them. 

4.  Its  Watch-care. 

Thus,  also,  is  the  favor  great,  that  each  can 
enjoy  the  watch-care  of  pious  sympathy  and 
of  brotherly  love  from  all  the  others.  This 
kind  care  points  out  dangers  to  be  avoided,  and 
mercies   to  be  obtained.     It  kindly   takes   by 


142  THE    BAPTIST    CHURCH    DIRECTORY. 

the  hand,  and  gently  leads,  along  life's  rough 
places,  the  weak  and  the  fainting;  and  in  the 
spirit  of  the  good  shepherd,  seeks  out  and 
restores  the  straying  ones  to  the  flock. 

5.  Its  Instruction. 

The  church  is  the  school  in  which  the  disci- 
ple is  instructed  and  trained,  from  his  spiritual 
infancy  to  his  maturity  and  meetness,  for  the 
inheritance  above.  Chiefly  by  the  ministration 
of  the  Gospel,  but  also  by  all  the  services  and 
duties  in  which  he  engages — by  all  the  discipline 
to  which  he  is  subjected — by  all  he  suffers  and 
all  he  enjoys — by  all  his  own  experiences  of 
godliness,  and  by  all  his  intercourse  with  others. 

These,  sanctified  and  succeeded  by  the  Holy 
Spirit,  are  gradually  but  constantly  educating 
the  disciple  for  more  enlarged  spheres  of  useful- 
ness on  earth,  and  for  that  higher  state  of  service 
and  of  bhss  for  which  he  is  preparing.  They 
are  constantly  acting  to  dissipate  his  ignorance 
and  his  errors,  and  nourish  his  divine  life,  until 
he  shall  attain  its  full  measure,  and  be  complete 
in  Christ. 

Great  are  the  privileges,  rich  the  blessings, 
which  Christ  gives  his  people  in  and  through  his 
church. 


CHAPTER  XV. 

ITS  PIETY. 

The  personal  godliness  of  its  individual  mem,- 
bers  constitutes  the  piety  of  the  Christian 
Church.  Their  practical  conformity  to  the  Gos- 
pel adorns  the  doctrines  of  the  Saviour  in  all 
things.  The  cultivation  and  practice  of  that 
piety  demands  the  serious  and  constant  regard  of 
every  Christian. 

1.  Prayer} 

Prayer  is  one  of  the  most  important  of  duties 
one  of  the  most  important  of  privileges.  It  is  the 
Christianas  'S'ital  breath/'  his  ''native  air." 

(a.)  Secret  Prayer. — No  one  can  long  main- 
tain the  life  of  godhness,  in  his  own  soul,  or 
honor  his  profession  of  love  to  Christ,  or  usefully 
perform  the  duties  of  a  Christian,  who  is  not  in 
the  daily  habit  of  secret  prayer.  Every  day 
should  he  retire  to  his  closet,  and  free  from  all 


1  See  Part  First,  chaps,  v.,  ii. 

143 


144  THE    BAPTIST    CHURCH    DIRECTCRY. 

outward  and  worldly  interruption,  hold  com- 
munion with  God, 

On  rising  in  the  morning,  and  retiring  at 
night,  are  specially  appropriate,  as  occasions  for 
prayer.  Yet,  besides  this,  it  should  be  enjoyed 
as-  often  as  practicable.  Indeed,  a  spirit  of  cease- 
less prayer  should  be  cherished,  and  the  heart 
often  be  hfted  heavenward  in  holy  communion. 
Almost  every  case  of  backsliding  begins  in  a 
neglect  of  secret  prayer. 

(o.)  Faynily  Prayer.' — Every  Christian  parent 
should  see  that  daily  prayer  be  offered  in  the 
family.  No  day  should  pass,  under  the  ordinary 
circumstances  of  hfe,  but  that  the  divine  good- 
ness be  acknowledged  at  the  household  altar. 
Reading  some  portion  of  the  Scriptures  should 
accompany  these  family  devotions;  and  singing 
also,  where  that  is  practicable.  The  whole  ser- 
vice should  be  very  short,  lest  it  weary  and  be 
irlvsome,  rather  tlian  pleasant.  At  such  occa- 
sions, every  member  of  the  family  should  be 
present — especially  should  the  children  and  do- 
mestics come  under  the  sacred  influence. 

(c.)  Social  Prayer.' — Every  Christian  should 
cosider  it  a  duty  and  a  delight,  to  assist  in  sus- 
taining those  services  of  social  worship,  for 
prayer  and  exhortation,  which  the  members  of 
the  church  observe.     It  is  a  ^reat  help  to  piety, 


THE    BAPTIST    CHURCH    DIRECTORY  145 

and  indeed  it  is  difficult  for  a  church  to  preserve 
its  spirituality  and  efficiency  without  it. 

(d.)  Special  Prayer. — Every  Christian  should, 
also,  make  it  a  point  to  offer  special  prayer  for 
the  church,  its  pastor,  the  success  and  universal 
spread  of  the  Gospel,  the  conversion  of  particu- 
lar persons;  in  short,  for  all  those  objects  which 
he  is  particularly  desirous  the  grace  of  God 
shall  axcompHsh. 

2.  Reading  the  Scriptures, 

The  Scriptures  are  able  to  make  us  wise  unto 
salvation.  By  these  alone  is  the  knowledge  of 
Christ  Jesus  our  Lord.  Therein  is  disclosed  the 
character  both  of  God  and  man;  and  the  way 
of  life  is  revealed  to  human  wretchedness,  in  the 
word  of  God.     '^Search  the  Scriptures." 

Their  precepts  enlighten  the  mind,  their  spirit 
sanctifies  the  heart;  more  to  be  desired  are  they 
than  gold.  An  ignorant  Christian  is  without 
excuse,  with  the  Bible,  the  treasury  of  divine 
wisdom,  in  his  hands. 

While  one  should  read  the  Scriptures  with 
prayer,  he  should  pray  while  reading  the  Scrip- 
tures, for  the  Holy  Spirit  to  guide  him  to  a 
correct  and  profitable  understanding  of  them. 
Some  single  portion,  treasured  in  the  mind  and 
made  the  theme  of  prayerful  meditation;  will 


146  THE    BAPTIST   CHURCH    DIRECTORY. 

prove  of  the  greatest  possible  advantage  to  the 
Christian. 

3.   The  Communion. 

A  punctual  and  prayerful  attendance  on,  and 
enjoyment  of,  the  ordinance  of  the  Lord's  Sup- 
per, is  far  too  little  thought  of,  and  too  Hghtly 
esteemed,  as  an  indication  of  personal  piety,  and 
also  as  a  means  of  reHgious  prosperity  and 
growi:h  in  grace. 

It  is  surprising  that  so  many  Christians  can 
neglect  that  sacred  symbolic  rite.  How  can  the 
disciple,  who  trusts  in  atoning  blood  for  salva- 
tion, neglect  the  table  where  are  spread  the 
emblems  of  a  Saviour's  dying  love?  Shall  we 
forget  his  example,  and  disregard  what  he  bade 
his  disciples  to  remember  and  do? 

gome  absent  themselves  from  the  communion 
from  mere  indifference,  some  because  they  are 
grieved  with  their  brethren,  and  some  because 
they  do  not  think  themselves  worthy  to  be  there. 
All  these  views  are  false,  most  unjust  and  un- 
generous to  Christ,  and  most  injurious  to  them- 
selves and  to  the  church.  The  example  is  un- 
happy on  others,  and  especially  on  the  young 
members.     No  one  ever  found  that  a  neglect  of 

See  Part  First,  ohap.  iii.  a. 


THE  BAPTIST  CHURCH  DIRECTORY.  147 

the  Lord's  Supper  has  cured  a  cold  heart,  or 
reclaimed  a  backslidden  life,  or  removed  any 
grievance  or  difficulty  from  among  brethren. 

The  humble,  prayerful,  and  spiritually  minded 
Christian,  will  esteem  it  one  of  his  richest  privi- 
leges, that  he  can  come  to  the  table  of  his  divine 
Lord,  and  there  remember  and  celebrate  the 
love  that  saved  him.  It  cheers  his  heart,  it 
brightens  his  hope,  and  strengthens  his  faith ; 
nor  will  he  ever  be  absent  from  so  sacred  a  place 
when  he  can  be  there. 

4.  Brotherly  Love, 

The  spirit  and  practice  of  Christian  harmony 
and  um'oji,  by  which  the  disciples  of  Christ  live 
together  in  the  bonds  of  peace,  loved  and  loving 
one  another,  bearing  with  each  other's  faults, 
and  still  being  kind ;  this  is  one  of  the  chief 
excellences  of  the  Christian  spirit  and  character. 

This  also  constitutes  one  of  the  strongest  argu- 
ments in  favor  of  religion  that  can  be  urged  on 
the  impenitent  and  unbelieving.  Hatred  and 
variance,  contention  and  strife,  are  not  the  spirit 
of  Christ,  and  should  have  no  place  in  the  hearts 
or  intercourse  of  his  people. 

5.  Benevolence. 
A  generous  benevolence  the  Gospel  inculcates. 


148  THE  BAPTIST  CHURCH  DIRECTORY. 

It  was  the  spirit  of  Christ,  and  is  the  spirit  of  all 
his  sincere  followers.  "  Freely  ye  have  received, 
freely  give,"  not  only  the  blessings  of  grace,  but 
equally  every  blessing  needed ;  all  of  which 
alike,  are  the  gifts  of  the  Heavenly  Father's 
goodness. 

To  feed  the  hungry,  clothe  the  naked,  visit 
the  sick,  supply  the  wants  of  the  destitute,  is  an 
honor  to  the  Christian  name.  And  to  do  this, 
not  only  to  those  who  are  of  the  household  of 
faith,  but  even  to  the  unthankful  and  the  unkind, 
in  imitation  of  the  divine  beneficence.  It  is  a 
reproach  to  the  Christian  profession  when  its 
disciples  shut  up  their  bowels  of  compassion 
against  the  poor. 

6.  Integrity, 

It  might  seem  unnecessary  to  speak  of  the 
practice  of  integrity  as  a  Christian  virtue;  yet, 
it  should  be  constantl}^  cultivated  and  observed. 

The  Christian  should  be  a  man  of  perfect 
honesty  with  both  God  and  men ;  upright,  just, 
and  truthful  in  all  his  dealings,  having  a  sacred 
regard  for  his  word;  pure  in  all  his  conduct, 
generous  and  honorable  in  all  his  dealings,  and 
without  reproach  or  blame  before  the  world. 


THE    BAPTIST     CHURCH     DIRECTORY.         149 

7.  Spirituality. 

The  Christian  should  cherish  that  spirituality 
of  mind  which  is  the  life  of  religion,  and  the 
opposite  of  worldlymindedness,  selfishness,  sen- 
suality, and  lust.  To  have  the  "conversation  in 
heaven/'  and  the  affections  set  on  things  divine, 
this  is  the  nature  and  delight  of  one  who  is  born 
from  above,  and  has  a  new  heart  and  a  right 
spirit  renewed  within  him. 

8.  Consistency. 

In  nothing  is  Christian  consistency  more  appar- 
ent and  marked  than  in  setting  an  example 
which  will  be  safe  for  others  to  follow. 

Let  him  shun  every  appearance  of  evil,  by  avoid- 
ing those  habits,  indulgences,  and  recreations 
which  are  of  evil  tendency ,  and  would  be 
dangerous,  at  least  for  others,  to  practice,  lest 
some,  unhappily  following  his  footsteps,  should  fall 
and  perish.  The  devout  Christian  will  deny, 
himself  even  lawful  pleasures  and  pursuits,  if 
there  is  danger  that  others  may  take  occasion 
thereby  to  commit  sin. 

9.  Forgiveness. 

The  spirit  of  forgiveness  should  be  earnestly 
cherished    as    a    vital     element    of    piety.      The 


150         THE     BAPTIST     CHURCH    DIRECTORTo 

Christian  should  forgive  the  injuries  and  hostili- 
ties of  the  envious  and  the  malicious;  much 
more,  the  fancied  or  real  wrongs  of  friends,  even 
as  he  has  been  or  hopes  to  be  forgiven. 

He  should  do  good  to  tliem  that  hate  him,  and 
pray  for  those  who  despitefully  use  him.  So 
Christ  did ;  and  so  his  disciples  can  best  subdue 
their  enemies  and  imitate  their  E.edeemer. 
Much  more  should  the  offences  which  some- 
times arise  among  brethren  be  freely  and 
cheerfully  forgiven. 

10.  Self -Examination, 

But  few  Christian  duties  are  more  important, 
and  perhaps  few  are  more  neglected  than  that  of 
self-examination.  It  should  be  habitually  and 
frequently  performed,  not  so  much  because  it  is 
pleasant  as  because  it  is  profitable.  Because  it 
reveals  to  the  disciple  his  faults  and  his  infirmi- 
ties; shows  both  how  weak  and  how  unworthy  he 
is,  and  thus  enables  him  to  guard  against 
future  temptations,  and,  most  of  all,  drives  him 
to  the  Mercy  Seat,  where  alone  his  strength  U 
to  be  found. 

Without  this  exercise  frequently  resorted  to, 
which  indeed  may  be  as  painful  as  it  is  useful, 
the  Christian  can  know  but  little  of  himself,  and 
little  of  that  grace  which  sustains  him.    But  with 


THE     BAPTIST    CHURCH     DIRECTORY.         151 

it,  every  Christian  virtue  is  cherished;  he  be- 
comes hninblv  confident,  and  ineeklv  bold,  in 
the  fight  of  faith,  and  adorns  the  doctrines  of 
godliness  and  the  profession  he  has  made. 

11.  Religious  Fasting. 

There  are  different  opinions  entertained  by  the 
wise  and  the  good,  respecting  religions  fast- 
ing as  a  means  of  sanctification  and  growth  in 
grace.  It  cannot,  however,  be  donbted  that  the 
Scriptures  give  abundant  countenance  to  the 
custom,  and  that  many  of  the  most  conspicuous 
examples  of  personal  piety  mentioned  there, 
either  habitually  or  occasionally  practised  it — 
not  to  forget  the  example  of  our  divine  Eedeemer 
himself. 

In  times  of  great  trial  or  temptation,  or  at 
ordinary  times,  to  gain  higher  degrees  of  reli- 
gious joy,  and  greater  spirituality  of  mind,  or  to 
secure  greater  spiritual  blessings  for  others, 
many  of  the  godly  in  all  ages  have  been  accus- 
tomed to  retire  as  much  as  possible  from  the 
world,  denying  themselves  ordinary  food  and  the 
usual  enjoyments  and  pleasures  of  life,  and  find 
the  blessings  they  sought  in  devout  humiliation, 
and  protracted  and  earnest  communion  with 
God. 


C  H  A  P  T  E  E     XVI. 
ITS  DOCTRINES. 

All  evangelical  Cliristian  churches  profess  to 
take  the  Holy  Scriptures  as  their  onl}-  and  suf- 
ficient guide  in  matters  of  faith  and  doctrine. 
To  believe  what  the  Bible  teaches  in  this  respect 
— nothing  more,  nothing  less — is  to  believe  nght — 
nothing  more  and  nothing  less. 

It  is  contrary  to  the  enlightened  conscience  and 
judgment  of  every  Christian,  for  any  church  or 
individual  to  construct  a  religious  creed,  sepa- 
rate from  and  independent  of  the  Bible,  and  re- 
quire each  member  of  a  church  to  assent  and 
subscribe  to  that,  even  though  such  a  creed  be 
professedly  founded  on,  and  in  many  things  in 
accordance  with,  the  Scriptures.  If  one  believes 
what  the  Bible  teaches,  and  as  the  Bible  teaches, 
he  believes  enough. 

But  since  different  persons  understand  and 
interpret  the  Bible  differently,  and  draw  con- 
tradictory doctrines  from  the  same  Scriptures, 
it   is   perhaps    desirable    that   each   church    and 


152 


THE    BAPTIST     CHURCH     DIRECTORY.         153 

each  individual  should  have  carefully  drawn 
out  and  written  down,  in  concise  and  expressive 
language,  what  they  understand  the  Scriptures 
to  teach.  These  are  sometimes  called  ''con- 
fessions  of  faith,"  They  are  the  understood 
teachings  of  the  Bible,  expressed  perhaps  in 
other  words  for  convenience,  and  are  important 
as  a  standard  of  reference  and  information, 
briefly  expressing  and  explaining  what  are  be- 
lieved to  be  the  fundamental  doctrines  taught  in 
the  Scriptures,  and  are  also  a  convenient  method 
of  ascertaining  whether  the  faith  of  others  agrees 
with,  or  is  contrary  to,  their  own. 

The  most  of  churches  have  a  Confession  of 
Faith  printed  and  distributed  among  the  mem- 
bers. These  are  not  verbally  the  same  in  all 
churches,  but  substantially  alike  as  to  the  doc- 
ti'ines  they  express.  The  following  form,  usually 
called  the  ''New  Hampshire  Confession  of 
Faith,'^  is  now  extensively  adopted  by  the 
churches  Xorth  and  East,  while  the  "Philadel- 
phia Confession  of  Faith"  is  very  generally  in 
use  at  the  South.  The  latter  is  substantially  the 
"London  Confession  of  Faith,"  first  published 
in  the  year  1689.  It  is  much  more  full  than 
the  one  given  below,  occupying  too  much  space 
for  insertion  in  this  work,  and  is  higher  in  its 
tone  as  to  the  doctrines  of  grace.  Tney  do  not 
7* 


154  THE  BAPTIST  CHURCH  DIRECTORY. 

in  any  sense,  however,  contradict  each  other. 
Besides  these,  there  are  many  others,  adopted 
by  single  churches,  or  Associations,  but  with  no 
very  essential  doctrinal  differences. 

These  do,  of  course,  set  forth  but  a  small  part  of 
what  the  Scriptures  teach,  and  are  simply  de- 
signed to  present  a  few  of  the  leading  and  most 
prominent  doctrines. 

I. — The  Sckiptures. 

We  believe  that  the  Holy  Bible  was  written 
by  men  divinely  inspired,  and  is  a  perfect  trea- 
sure of  heavenly  instruction ;  ^  that  it  has  God 
for  its  author,  salvation  for  its  end,^  and  truth 
without  any  mixture  of  error  for  its  matter;^ 
that  it  reveals  the  principles  by  which  God  will 
judge  us;^  and  therefore  is,  and  shall  remain  to 
the  end  of  the  world,  the  true  centre  of  Christ- 
ian union,^  and  the  supreme  standard  by  which 
all  human  conduct,  creeds,  and  opinions  should 
be  tried.^ 

Places  in  the  Bible  where  taught. 

*  2  Tim.  Hi.  16,  17.  All  Scripture  is  given  by  inspiration  of 
Grod,  and  is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness  ;  that  the  man  of  Grod  may  be 
perfect,  thoroughly  furnisjhed  unto  all  good  works.  Also, 
2  Pet.  i.  21.  2  Sam.  xxiii.  2.  Acts  i.  16  ;  iii.  21.  John  x.  35. 
Luke  xvi.  29-31.    Ps.  csix.  111.     Bom.  iii.  1,  3. 


THE  BAPTIST  CHURCH  DIRECTORY.  155 

*2Tim.  iii.  15.  Able  to  make  thee  wise  unto  salvation. 
Also,  1  Pet.  i.  10-12.  Acts  xi.  14.  Rom.  i.  16.  Mark  xvi.  16. 
John  V.  38,  39. 

'Proverbs  xxx.  5,  6.  Every  word  of  God  is  pure.  Add 
thou  not  unto  his  words,  lest  he  reprove  thee,  and  thou  be 
found  a  liar.  Also,  John  xvii.  17.  Rev.  xxii.  18,  19.  Rom. 
iii.  4. 

*Rom.  ii.  12.  As  many  as  have  sinned  in  the  law,  shall  be 
judged  by  the  law.  John  xii.  47,  48.  If  any  man  hear  my 
words — the  word  that  I  have  spoken,  the  same  shall  judge  him 
in  the  last  day.  Also,  1  Cor.  iv.  3,  4.  Luke  x.  10-16;  xiL 
47,  48. 

*Phil.  iii,  16.  Let  us  walk  by  the  same  rule;  let  us  mind  the 
same  thing.  Also,  Ephes.  iv.  3-6.  Phil.  ii.  1,  2.  1  Cor.  i.  10. 
1  Pet.  iv.  11. 

^  1  John  iv.  1.  Beloved,  believe  not  every  spirit,  but  try  the 
spirits  whether  they  are  of  God.  Isaiah  viii.  20.  To  the  law 
and  to  the  testimony ;  if  ihcy  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them.  1  Thess,  v.  21.  Prove 
all  things.  2  Cor.  xiii.  5.  Prove  your  own  selves.  Also,  Acts 
xvii.  11.  1  John  iv.  6.  Jude  3d  v.  Ephes.  vi.  17.  Ps.  cxix. 
59,  60.     Phil.  i.  9-11. 

IL— The  True  God. 

We  believe  the  Scriptures  teach  that  there  is 
one,  and  only  one,  living  and  true  God,  an  infi- 
nite, intelligent  Spirit,  whose  name  is  Jehovah, 
the  Maker  and  Supreme  Kuler  of  Heaven  and 
Earth ;  ^  inexpressibly  glorious  in  holiness,'*^  and 
worthy  of  all  possible  honor,  confidence  and 
love ;  ^  that  in  the  unity  of  the  Godhead  there 
are  three  persons,  the  Father,  the  Son,  and  the 


156         THE    BAPTIST    CIIUKCH    DIRECTOKY. 

Holy  Ghost;*  equal  in  every  divine  perfection,^ 
and  executing  distinct  but  harmonious  offices  in 
the  great  work  of  redemption.  ® 

Places  in  the  Bihle  where  taught. 

*Jolin  iv.  24.  God  is  a  Spirit.  Ps.  cxlvii.  5.  His 
understanding  is  infinite.  Ps.  Ixxxiii.  18.  Thou  whose 
name  alone  ie  JEHOVAH,  art  the  Most  High  over  all 
the  earth.     Heb.  iii.  4.     Rom.  i.  20.     Jer.  x.  10. 

^Ex.  XV.  11.  Who  is  like  unto  Thee — glorious  in  holi- 
ness! Isa.  vi.  3.     1  Pet.  i.  15,  16.     Rev.  iv.  6-8. 

^Mark  xii.  30.  Thou  shalt  love  the  Lord  thy  (jod  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength.  Rev.  iv.  11.  Thou 
art  worthy,  O  Lord,  to  receive  glory,  and  honor,  and 
power:  for  thou  has  created  all  things,  and  for  thy 
pleasure  they  are  and  were  created.  Matt.  x.  37.  Jer. 
ii.   12,  13. 

*]Matt.  xxviii.  19.  Go  ye  therefore  and  teach  all  na- 
tions, baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  John  xv.  26.  When 
the  comforter  is  come,  whom  I  will  send  you  from  the 
Father,  even  the  Spirit  of  Truth,  which  proceedeth  from 
the  Father,  he  shall  testify  of  me.  1  Cor.  xii.  4-6.  1 
John  V.  7. 

"John  X.  30.  I  and  my  Father  are  one.  John  v.  17; 
xiv.  23;  xvii.  5,  10.  Acts  v.  3,  4.  1  Cor.  ii.  10,  11. 
Phil.  ii.  5,  6. 

'Ephes.  ii.  18.  For  through  Him  [the  Son]  we  both 
have  an  access  by  one  Spirit  unto  the  Father.  2  Cor. 
xiii.  14.  The  grace  of  our  Lord  Je^us  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Ghost,  be 
with  you  all.    Rev.  i,  4,  5.    Comp.  ii.  7. 

III. — The  Fall  of  ]\Ian. 
We  believe  the  Scriptures  teach  that  Man  was 


THE    BAPTIST     CHURCH     DIRECTORY.         157 

created  in  holiness,  under  the  law  of  his  Maker  ;^ 
but  by  voluntary  transgression  fell  from  that 
holy  and  happy  state;-  in  consequence  of  which 
all  mankind  are  now  sinners,^  not  by  constraint 
but  choice;'*  being  by  nature  utterly  void  of  that 
holiness  required  by  the  law  of  God,  positively 
inclined  to  evil;  and  therefore  under  just  con- 
demnation   to    eternal   ruin/  without  defence  or 


Places  in  the  Bible  where  taught. 

'Gen.  i.  27.  God  created  man  in  his  own  image.  Gen. 
i.  31.  And  God  saw  every  thing  that  he  had  made,  and 
behold,  it  was  very  good.  Eecles.  vii.  29.  Acts  xvii.  2G. 
Gen.  ii.  16. 

*Gen.  iii.  6-24.  And  Avhen  the  woman  saw  that  the 
tree  was  good  for  food,  and  that  it  was  pleasant  to  the 
eyes,  and  a  tree  to  be  desired  to  make  one  wise;  she 
took  of  the  fruit  thereof,  and  did  eat;  and  gave  also 
unto  her  husband  with  her,  and  he  did  eat.  Therefore 
the  Lord  God  drove  out  the  man;  and  he  placed  at  the 
east  of  the  garden  of  Eden,  Chernbims,  and  a  flaming 
sword  which  turned  every  way  to  keep  the  way  of  the 
tree  of  life.     Rom.  v.  12. 

^Rom.  V.  19.  By  one  man's  disobedience  many  were 
made  sinners.  John  iii.  6.  Ps.  li.  5.  Rom.  v.  15-19; 
viii.  7. 

*Isa.  liii.  6.  We  have  turned,  every  one  to  his  own 
way.    Gen.  vi.  12.     Rom.  iii.  9-18. 

*Eph.  ii.  1-3.  Among  whom  also  we  all  had  our  con- 
versation in  times  past  in  the  lusts  of  our  flesh,  ful- 
filling the  desires  of  the  flesh  and  of  the  mind ;  and  were 
by  Mature  the  children  of  wrath  even  as  others.  Rom. 
i.  18.  For  the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men,  who 
hold  the  truth  in  unrighteousness.  Rom.  i.  32;  ii.  1-16. 
Gal.  iii.  10.    Matt.  xx.  15. 


158         THE    BAPTIST     CHURCH     DIRECTORY. 

«Ex.  xviii.  19-20.  Yet  say  ye,  Why?  doth  not  the 
son  bear  the  iniquity  of  the  father?  The  soul  that  sin- 
neth  it  shall  die.  The  son  shall  not  bear  the  iniquity 
of  the  father,  neither  shall  the  father  bear  the  iniquity 
of  the  son;  the  righteousness  of  the  righteous  shall  be 
upon  him,  and  the  wickedness  of  the  wicked  shall  be 
upon  him.  Rom.  i.  20.  So  that  they  are  without  ex- 
cuse. Rom.  iii.  19.  That  every  mouth  may  be  stopped 
and  all  the  world  may  become  guilty  before  God.  Gal. 
iii.  22.  I 

IV. — The  Way  of  Salvation. 

We  believe  the  Scriptures  teach  that  the  sal- 
vation of  sinners  is  wholly  of  grace/  through 
the  mediatorial  offices  of  the  Son  of  God;^  who, 
by  the  appointment  of  the  Father,  freely  took 
upon  him  our  nature,  yet  without  sin;^  honored 
the  divine  law  by  his  personal  obedience,*  and 
by  his  death  made  a  full  atonement  for  our 
sins;^  that  having  risen  from  the  dead,  he  is  now 
enthroned  in  heaven;^  and  uniting  jn  his  won- 
derful person  the  tenderest  sympathies  with 
divine  perfections,  he  is  every  way  qualified  to 
be  a  suitable,  a  compassionate,  and  an  all-suffi- 
cient Saviour."^ 

Places  in  the  Bible  where  taught. 

^Eph.  ii.  5.  By  grace  ye  are  saved.  Matt,  xviii.  11. 
1  John  V.  10.     1  Cor.  iii.  5-7.     Acts  xv.  11. 

^John  iii.  Ift.  For  God  so  loved  the  world  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life.  John  i. 
1-14.    Heb.  iv.  14.  xii.  24. 


THE     BAPTIST     CHURCH     DIRECTORY.         159 

Thil.  ii.  6,  7.  Who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God;  but  made 
himself  of  no  reputation,  and  took  upon  him  the  form 
of  a  servant,  and  was  nuide  in  the  likeness  of  men.  Heb. 
ii.  9;  ii.  14.     2  Cor.  v.  21. 

*Isa.  xlii.  21.  The  Lord  is  well  pleased  for  his  right- 
eousness' sake:  he  will  magnify  the  law  and  make  it 
honorable.     Phil.  ii.  3.     Gal.  iv.  4,  5.     Rom.  iii,  21. 

°Isa.  liii.  4,  5.  He  was  wounded  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities;  the  chastise- 
ment of  our  peace  was  upon  him ;  and  witli  his  stripes 
we  are  heated.  Matt.  xx.  28.  Rom.  iii.  21;  iv.  25-26. 
1  John  iv.  10;  ii.  2.     1  Cor.  xv.  1-3.     Heb.  ix.  13-15. 

•^Heb.  i.  8.  Unto  the  Son  he  saith.  Thy  throne,  O 
God,  is  for  ever  and  ever.  Heb.  i.  3;  viii.  1.  Col.  iii. 
1-4. 

'Heb.  vii.  25.  Wherefore  he  is  able  also  to  save  them  to 
the  utmost  that  can  come  unto  God  by  him,  seeing  he  ever 
liveth  to  make  intercession  for  them.  Col.  ii.  9.  For 
in  him  dwelleth  all  the  fullness  of  the  Godhead  bodily. 
Heb.  M.  18.  In  that  he  himself  hath  suffered,  being 
tempted,  he  is  able  to  succor  them  that  are  tempted. 
Heb.  vii.  26.     Ps.  Ixxxix.  19.     Ps.  xlv. 

Y. — Justification. 
We  believe  the  Scriptures  teach  that  the  great 
Gospel  blessing  which  Christ^  secures  to  such  as 
believe  in  him  is  justification;^  that  justificatioi: 
includes  the  pardon  of  sin/  and  the  promise  of 
eternal  life  on  principles  of  righteousness;"*  that 
it  is  bestoAved,  not  in  consideration  of  any  works 
of  righteousness  which  we  have  done,  but  solely 
through  faith  in  the  Eedeemer's  blood  f  by  virtue 
of  which  faith  his  perfect  righteousness  is 
freely  imputed  to  us  of  God;®  that  it  brings  us 


160         THE    BAPTIST    CHURCH    DIRECTORY. 

into  a  state  of  most  blessed  peace  and  favor  with 
God,  and  secures  every  other  blessing  needful 
for  time  and  eternity/ 

Places  in  the  Bible  where  taught. 

^John  i.  16.  Of  his  fullness  have  all  we  received. 
Eph.  iii.  8. 

^Acts  xiii.  39.  By  him  all  that  believe  are  justified 
from  all  things.     Isa.  iii.  11,  12.     Rom.  viii.  1. 

^Rom.  V.  9.  Being  justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him.  Zech.  xiii.  1.  Matt, 
ix.  6.     Acts  X.  43. 

*Rom.  V.  17.  They  which  receive  the  abundance  of 
grace  and  of  the  gift  of  righteousness,  shall  reign  in 
life  by  one,  Jesus  Christ.  Titus  iii.  5,  6.  1  Pet.  iii.  7. 
1  John  ii.  25.     Rom.  v.  21. 

^Rom.  iv.  4,  5.  Now  to  him  that  worketh  is  the  re- 
ward not  reckoned  of  grace,  but  of  dgstti-  But  to  him 
that  worketh  not,  but  belie veth  on  him  that  justifieth 
the  ungodlv,  his  faith  is  counted  for  righteousness.  Rom. 
V.  21 ;  vi.  23.     Phil.  iii.  '7-9. 

®Rom.  V.  19.  By  the  obedience  of  one  shall  many  be 
made  righteous.  Rom.  iii.  24-26;  iv.  23-25.  1  John 
ii.  12. 

'Rom.  V.  1,  2.  Being  justified  by  faith,  we  have  peace 
with  God,  through  our  Lord  Jesus  Christ;  by  whom  also 
we  have  access  by  faith  into  this  grace  wherein  we  stand, 
and  rejoice  in  the  hope  of  the  glory  of  God.  Rom.  v.  3. 
We  glory  in  tribulations  also.  Rom.  v.  11.  We  also 
joy  in  God.     1  Cor.  i.  30,  31.    IMatt.  vi.  33.     1  Tim.  iv.  8. 

VI. — The  Freeness  of  Salvation. 

We    believe    the    Scriptures    teach    that    the 

blessings  of  salvation  are  made  free  to  all  by  the 

Gospel  •}  that  it  is  the  inamedisite  duty  of  ?.ll  to 

accept  tiiem  by  a  cordial^  peciiteat  aj^d  obedient 


THE    BAPTIST     CHURCH     DIRECTORY.         161 

faith ;-  and  that  nothing  prevents  the  salvation  of 
the  greatest  sinner  on  earth,  but  his  own 
determined  depravity  and  voluntary  rejection  of 
the  Gospel;^  which  rejection  involves  him  in  an 
aggravated  condemnation.* 

Places  in  the  Bible  ichere  taught. 

^Isa.  iv.  1.  Ho,  every  one  that  thirsteth,  come  ye  to 
toe  waters.  Rev.  xxii.  17.  Whosoever  will,  let  him  take 
the  water  of  life  freely.     Luke  xiv.  17. 

*Rom.  xvi.  26.  The  Gospel,  according  to  the  com- 
mandment of  the  everlasting  God,  made  known  to  all 
nations  for  the  obedience  of  faith.  Mark.  i.  15.  Rom. 
i.  15-17. 

^John  V.  40.  Ye  will  not  come  to  me,  that  ye  might 
have  life.  l^.Iatt.  xxiii.  37.  Rom.  ix.  32.  Prov.  i.  24. 
Acts  xiii.  46. 

*John  iii.  19.  And  this  is  the  condemnation,  that  light 
is  come  into  the  world,  anv!  men  loved  darkness  rather 
than  light  because  their  deeds  were  evil.  Matt.  xi.  20. 
Luke  xix.  27.     2  Thess.  i.  8. 

YII. — Eegeneration". 
We  believe  tlie  Scriptures  teach  chat  in  order 
to  be  saved,  sinners  must  be  regenerated,  or 
born  again  ;^  that  regeneration  consists  in  giv- 
ing a  holy  disposition  to  the  mind;-  that  it  is 
effected  in  a  manner  above  our  comprehension 
by  the  power  of  the  Holy  Spirit,  in  connection 
with  divine  truth, ^  so  as  to  secure  our  voluntary 
obedience  to  the  Gospel;"^  and  that  its  proper 
eviflence  appears  in  the  holv  fruits  of  repentance, 
and  faith,  and  nevrness  of  life.. 


1G2         THE     BAPTIST     CHURCH     DIRECJTORY. 

Places  in  the  Bible  tchere  taught. 

^Jolin  iii.  3.  Verily,  verily,  I  say  unto  tliee,  except  a 
iii;;n  be  born  again,  he  cannot  see  the  kingdom  of  God. 
John  iii.  6,  7.     1  Cor.  i.  14.     Eev.  viii.  7-9;  Rev.  xxi.  27. 

^2  Cor.  V.  17.  If  any  man  be  in  Christ,  he  is  a  new 
creature.  Ex.  xxxvi.  26.  Deut.  xxx.  6.  Rom.  ii.  28, 
29;  V.  5.    IJohn,  iv.  7. 

^John  iii.  8.  The  -svind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  but  canst  not  tell  whence 
ii  Cometh,  and  whither  it  goeth;  so  is  every  one  that  is 
born  of  the  Spirit.  John  i.  13.  Which  were  born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
rnpn,  but  of  God.  James  i.  16-18.  Of  his  own  will  begat 
he  us  with  the  word  of  truth.     1  Cor.  i.  30.     Phil.  ii.  13. 

*1  Pet.  i.  22-25.  Ye  have  purified  your  souls  by  obey- 
ing the  truth  through  the  Spirit.  1  John  v.  1.  Who- 
soever believeth  that  Jesus  is  the  Christ  is  born  of  God. 
Eph.  iv.  20-24;  Col.  iii.  9-11. 

^Eph.  V.  9.  The  fruit  of  the  Spirit  is  in  all  goodness 
and  righteousness,  and  truth.  Rom.  viii.  9.  Gal.  v. 
10-23.  Eph.  ii.  14-21.  Matt.  iii.  8- 10;  vii.  20.  I  John, 
V.  4,  18. 


VIII. — Eepentaxce  and  Faith. 

We  believe  the  Scriptures  teach  that  repent- 
ance and  faith  are  sacred  duties,  and  also  insep- 
arable graces,  vvTought  in  our  souls  by  the 
regenerating  Spirit  of  God;^  whereby  being 
deeply  convinced  of  our  guilt,  danger  and  help- 
lessness, and  of  the  way  of  salvation  by  Christ,^ 
we  turn  to  God  with  unfeigned  contrition,  confes- 
sion, and  supplication  for  mercy  ;^  at  the  same 
time  heartily  receivinsf  the  Lord  Jesus  Christ  as 


TH.E    BAPTIST     CHURCH     DlKECTOilY.         103 

our   prophet,   priest,    and   king,    and    relying   on 
him  alone  as  the  only  and  all-sufficient  Saviour.* 

Places  in  the  Bible  lohere  taught. 

^Mark  i.  15.  Repent  ye,  and  believe  the  Gospel.  Acts 
xl.  10.  Then  hath  God  also  to  the  Gentiles  granted  re- 
pentance unto  life.  Ephes.  ii.  8.  By  grace  ye  are  saved, 
tlirou^li  f.iuli .  and  that  ncit  of  yi  ■.ii;rjves;  it  is  the  gii. 
of  God.  1  John  v.  1.  Whosoever  believeth  that  Jesus  is 
the  Christ,  is  born  of  God. 

^John  xvi.  8.  Hfe  will  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment.  Acts  ii.  37,  38.  They 
were  pricked  in  their  heart,  and  said — Men  and  breth- 
ren, what  shall  we  do?  Then  Peter  said  unto  them.  Re- 
pent, and  be  baptized  every  one  of  you  in  the  name  of 
Jesus  Christ  for  the  remission  of  your  sins.  x\cts  xvi. 
30,  31. 

^Luke  xviii.  13.  And  the  publican  smote  upon  his 
breast,  saying,  God  be  merciful  to  me  a  sinner.  Luke 
XV.  18-20.'  James  iv.  7-10.  2  Cor.  vii.  11.  Rom.  x.  12, 
13.     Ps.  Ii. 

*Rom.  X.  9-11.  If  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thy  heart  that  God 
hath  raised  him  from  the  dead,  thou  shalt  be  saved. 
Acts  iii.  22,  23.  Heb.  iv.  14.  Ps.  ii.  6.  Heb.  i.  8;  viii. 
25.     2  Tim.  i.  12. 

IX. — GoD^s  Purpose  of  Grace. 
We  believe  the  Scriptures  teach  that  election 
is  the  eternal  purpose  of  God,  according  to  which 
he  graciously  regenerates,  sanctifies,  and  saves 
sinners;^  that  being  perfectly  consistent  with  the 
free  agency  of  man,  it  comprehends  all  the 
means  in  connection  with  the  end;^  that  it  is  a 
most  glorious  display  of  God's  sovereign  good- 
ness,  being   infinitely   free,   wise,    holy   and   \va- 


164         THE    BAPTIST     CHURCH     DIRECTORY. 

changeable;^  that  it  utterly  excludes  boasting, 
and  promotes  humility,  love,  praj^er,  praise,  trust 
in  God,  and  active  imitation  of  his  free  mercy  ;^ 
that  it  encourages  the  use  of  means  in  the  highest 
degree;^  that  it  may  be  ascertained  by  its  effect^ 
in  all  who  truly  believe  the  Gospel;^  that  it  i- 
the  foundation  of  Christian  assurance;"^  and  that 
to  ascertain  it  with  regard  to  ourselves  demands 
and  deserves  the  utmost  diligence.^ 

Places  in  the  Bible  where  taught. 

^2  Tim.  i.  8^  9.  Be  not  thou  therefore  ashamed  of  the 
testimony  of  our  Lord,  nor  of  me  his  prisoner;  but  be 
thou  partaker  of  the  afflictions  of  the  Gospel,  according 
to  the  power  of  God,  who  hath  saved  us  and  called  us 
Avith  a  holy  calling,  not  according  to  our  works,  but 
according  to  his  own  purpose  and  grace  which  was  given 
us  in  Christ  Jesus  before  the  world  began.  Eph.  i.  3-14. 
1  Pet.  i.  1,  2.  Rom.  xi.  5,  6.  John  xv.  16.  1  John  iv. 
19.     Hos.  xii.  9. 

^2  Thess.  ii.  13,  14.  But  we  are  bound  to  give  thanks 
always  to  God  for  you,  brethren  beloved  of  the  Lord, 
because  God  hath  from  the  beginning  chosen  you  to  sal- 
vation, through  sanctification  of  the  Spirit  and  belief 
of  the  truth;  whereunto  he  called  you  by  our  Gospel,  to 
the  obtaining  of  the  glory  of  our  Lord  Jesus  Christ. 
Acts  xiii.  48.     John  x.  16.     Matt.  xx.  16.     Acts  xv.  14. 

^Ex.  xxxiii.  18,  19.  And  Moses  said,  I  beseech  thee, 
show  me  thy  glory.  And  he  said,  I  will  cause  all  my 
goodness  to  pass  before  thee^  and  I  will  proclaim  the 
name  of  the  Lord  before  thee,  and  will  be  gracious  to 
whom  I  will  be  gracious,  and  v.'ill  show  mercy  on  whom 
I  will  show  mercy.  Matt.  xx.  15,  Is  it  not  lawful  for 
me  to  do  what  I  will  with  my  own?     Is  thine  eye  evil, 


THE     BAPTIST     CHURCH     DHiECTOPvY.  105 


because  I  am  good?  Eph.  i.  11.  Eom.  ix.  23,  24.  Jer. 
xxxi.  3.  Rom.  xi.  28,  20.  Jam.  i.  17,  18.  2  Tim.  i.  \i. 
Rom.  xi.  32-36. 

*1  Cor.  iv.  7.  For  who  maketh  thee  to  differ  froia 
another?  and  what  hast  thou  that  thou  didst  not  re- 
ceive? Now  if  thou  didst  receive  it,  why  dost  thou 
gloiy  as  if  thou  hadst  not  received  it?  1  Cor.  i.  26-31. 
Rom.  iii.  27;  iv.  16.  Col.  iii.  12.  1  Cor.  iii.  5-7;  xv. 
10.  1  Pet.  V.  10.  Acts  i.  24.  I  Thess.  ii.  18.  I  Pet.  ii. 
9.  Luke  xviii.  7.  John  xv.  16.  Eph.  i.  16.  1  Thess.  ii. 
12. 

°2  Tim.  ii  10.  Therefore  I  endure  all  things  for  tho 
elects'  sake,  that  they  also  may  obtain  the  salvation 
which  is  in  Christ  Jesus  with  eternal  glory.    1  Cor.  ix.  22. 

1  am  made  all  things  to  all  men,  that  I  might  by  ail 
means    save   some.     Rom.   viii.    28-30.     John    vi.    37-40. 

2  Pet.  i.  10. 

^1  Thess.  4-10.  Knowing,  brethren  beloved,  your  ele*:'- 
tion  of  God;  for  our  Gospel  came  unto  you,  not  in  wor' 
only,  but  in  power,  and  in  the  Holy  Ghost,  and  in  mucli 
assurance,  etc. 

''Rom.  viii.  28-30.  Moreover,  whom  he  did  predesti- 
nate, them  he  also  called,  and  whom  he  called  them  h 
also  justified,  and  whom  he  justified  them  he  also  glori- 
fied. What  shall  we  then  say  to  these  things?  If  Go.I 
be  for  us,  who  can  be  against  us?  Isa.  xlii.  16.  Eom. 
xi.  29. 

®2  Pet.  i.  10,  11.  Wherefore  the  rather,  brethren,  give 
diligence  to  make  your  calling  and  election  sure;  for 
if  ye  do  these  things,  ye  shall  never  fall ;  for  so  an  en- 
trnnee  shall  be  ministered  unto  you  abundantly  into 
the  everlastinof  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ.     Phil. 'iii.  12.     Heb.  vi.  11. 

X. — Sanctificatiox. 

We  believe  the  Scriptures  teach  that  Sanctifi- 
cation  is  the  process  by  which,  according  to  the 
will  of  God,  we  are  made  partakers  of  his  holi- 


166         THE    BAPTIST     CHURCH     DIRECTORY. 

ness;^  that  it  is  a  progressive  work;-  that  il  is 
begun  in  regeneration;^  and  that  it  is  carried  on 
in  the  hearts  of  believers  by  the  presence  and 
j3ower  of  the  Holy  Spirit,  the  Sealer  and  Com- 
forter, in  the  continual  use  of  the  appointed 
uioans — especially  the  word  of  God,  self -examina- 
tion, self-denial,  watchfulness,  and  prayer.* 

Places  in  the  Bible  ichere  taught. 

'Thess,  iv.  3.  For  this  is  the  will  of  God,  even  your 
sanctification.  1  Thess,  v.  23.  And  the  very  God  of 
peace  sanctify  you  wholly.  2  Cor.  vii.  1 ;  xiii.  9.  Ephes. 
i.  4. 

^Prov.  iv.  18.  The  path  of  the  just  is  as  the  shining 
light,  which  shineth  more  and  more,  unto  the  perfect 
day.  2  Cor.  iii.  8.  Heb.  vi.  1.  2  Peter  i.  5-8.  Phil. 
12-16. 

^John  ii.  29.  If  ye  know  that  he  (God)  is  righteous, 
ye  know  that  every  one  that  doeth  righteousness  is  born 
of  him.  Eom.  viii.  5.  They  that  are  after  the  flesh, 
do  mind  the  things  of  the  flesh ;  but  they  that  are  after 
the  Spirit,  the  things  of  the  Spirit.  Jolm  iii.  6.  Phil, 
i.   9-11.     Ephes.   i.   13,   14. 

*Phil.  ii.  12,  13.  Work  out  your  own  salvation  witli 
fear  and  trembling,  for  it  is  God  which  worketh  in  you 
both  to  will  and  to  do,  of  his  ijood  pleasure.  Ephes.  iv. 
11,  12.  1  Peter  ii.  2.  2  Peter  iii.  18.  2  Cor.  xiii.  .- 
Luke  xi.  35:  ix.  23.  Matt.  xxvi.  41.  Ephes.  vi.;  18. 
iv.  30. 

XI. — Pekseyeraxce  of  Saixts. 

"\Ye  l^elieve  the  Scriptures  teach  that  such   only 

are  real  believers  as  endure  unto  the  end;^  thar 

their    persevering    attachment    to    Christ    is    the 

grand    mark     which     distinguishes    them    from 


THE     BAPTIST     CHURCH     DHIECTORY.         167 

superficial  professors;-  that  a  special  Providence 
vratches  over  tlieir  welfare;^  and  they  are  kept 
\)y  the  power  of  God  through  faith  unto  salva- 
tion.* 


Places  in  the  Bible  where  taught. 

^Jolm  viii.  31.  Tlien  said  Jesus,  If  ye  continue  in  my 
vsord,  then  are  ye  my  disciples  indeed.  1  John  ii.  27, 
28;  iii.  9;  iv.  18. 

'John  ii.  19.  Thej  went  out  from  us,  but  they  were 
not  of  us;  for  if  they  had  been  of  us,  they  would  no 
doubt  have  continued  with  us;  but  they  went  out  that 
it  might  be  made  manifest  that  they  were  not  all  of  us. 
John  xiii.  18.     Matt.  xiii.  20,  21.     John  \i.  66-69. 

^Rom.  viii.  28.  And  we  know  all  things  work  together 
for  good  unto  them  that  love  God,  to  them  who  are  the 
called  according  to  his  purpose.  Matt.  vi.  30-33.  Jer. 
xxxii.  40.     Ps.  xci.  11,  12:  cxxi.  3. 

*Phil.  i.  6.  He  who  hath  begun  a  good  work  in  you 
vill  perform  it  until  the  day  of  Jesus  Christ.  Phil.  ii. 
12,  13.  Jude  xxiv.  25.  Heb.  i.  14;  xiii.  5.  2  Kings  vi. 
16.     1  John  iv.  4. 


XII. — The  Law  axd  Gospel. 

We  believe  the  Scriptures  teach  that  the  Law 
of  God  is  the  eternal  and  unchangeable  rule  of 
his  moral  government;^  that  it  is  holy,  just,  and 
good;^  and  that  the  inability  which  the  Scrip- 
tures ascribe  to  fallen  men  to  fulfill  its  precepts, 
arises  entirely  from  their  love  of  sin;^  to  deliver 
them  from  which,  and  to  restore  them  through  a 
Mediator    to    unfeimed    obedience    to    the    holy 


iG8         THE     BAPTIST     CHURCH    DIRECTORY. 

Law,  is  one  great  end  of  the  Gospel,  and  of  tho 
]).Ieans  of  Grace  connected  with  the  establish- 
ment of  the  visible  church.* 

Places  in  the  Bible  ichere  taught. 

^Rom.  iii.  31.  Do  we  make  void  the  law  through 
faith?  God  forbid.  Yea,  we  establish  the  law.  Matt. 
V.   17.     Luke,  xvi.  17.     Rom.  iii.  20;  iv.  15. 

^Rom.  vii.  12.  The  law  is  holy,  and  the  commandment 
holy,  and  just,  and  good.  Rom.  vii.  7,  14,  22.  Gal. 
iii.  21.     Psalm,  cxix. 

^Rom.  viii.  7,  8.  The  carnal  mind  is  enmity  against 
God;  for  it  is  not  subject  ~ to  the  law  of  God,  neither 
indeed  can  be.  >So  then  they  that  are  in  the  flesh  cannot 
please  God.  Josh.  xxiv.  19.  Jer.  xiii.  23.  John  vi.  4-1; 
V.   44. 

*Rom.  viii.  2,  4.  For  the  law  of  the  Spirit  of  Life  in 
Christ  Jesus  hath  made  me  free  from  the  law  of  sin  and 
death.  For  ^vhat  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God  sending  his  owna.  Son  in 
the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin 
in  the  flesh;  that  the  righteousness  of  the  law  might 
be  fulfilled  in  us,  who  M'alk  not  after  the  flesh,  but  after 
the  Spirit.  Rom.  x.  4.  1  Tim.  1.  5.  Heb.  viii.  10. 
Jude,  XX.  21.  Heb.  xii.  14.  Matt.  xvi.  17,  18.  1  Cor. 
xii.   28. 

XIII. — A  Gospel  Church. 
Vre  believe  the  Scrij^tiires  teach  that  a  visible 
church  of  Christ  is  a  congregation  of  baptized 
believers/  associated  by  covenant  in  the  faith 
and  fellowship  of  the  Gospel;-  observing  the  or- 
dinances of  Christ;^  governed  by  his  laws;*  and 
exercising  the  gifts,  riglits,  and  privileges  in- 
vested in  them  by  his  ^\'0id;°  that  its  only  scrip- 


THE    BAPTIST     CHURCH     DHIECTORY.         169 

tural  officers  are  Bishops  or  Pastors,  and  Dea- 
cons/ whose  qualifications,  claims  and  duties  are 
defined  in  the  Epistles  to  Timothy  and  Titus. 


Places  in  the  Bihle  icJiere  taught. 

n    Cor.   i.    1-13.     Paul unto    the  church    of    God 

which  is  at  Corinth... Is  Christ  divided?  Was  Paul 
crucified  for  you?  Or  were  ye  baptized  in  the  name  of 
Paul?  Matt,  xviii.  17.  Acts  v.  11;  viii.  1;  xi.  31.  1 
Cor.  iv.  17;  xiv.  23.     3  John  9.     1  Tim.  iii.  5. 

-Acts  ii.  41,  42.  Then  they  that  gladly  received  his 
word  were  baptized;  and  the  same  day  there  were  added 
to  them  about  three  thousand  souls.  2  Cor.  viii.  5. 
They  first  gave  their  ov/nselves  to  the  Lord,  and  unto 
us  by  the  will  of  God.  Acts  ii.  47.    I  Cor.  v.  12,  13. 

H  Cor.  xi.  2.  Noav  I  praise  you,  brethren,  that  ye 
remember  me  in  all  things,  and  keep  the  ordinances  as 

1  delivered  them  unto  you.  2  Thess.  iii.  6.  Rom.  xvi. 
17-20.     1  Cor.  xi.  23.     :^ratt.  xviii.   15-20.     1  Cor.  v.  5. 

2  Cor.  ii.  7.     1  Cor.  iv.  17. 

*Matt.  xxviii.  20.  Teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you.  John  xiv.  15 ;  xv. 
1.  John  iv.  21.  John  xiv.  21.  1  Thess.  iv.  2.  2  John 
G.     Gal.   vi.   2.     All  the   Epistles. 

■'Ephes.  iv.  7.  Unto  everv^  one  of  us  is  given  grace 
according  to  the  measure  of  the  gift  of  Christ.  1  Cor. 
xiv.  12.  Seek  that  ye  may  excel  to  the  edifving  of  the 
church.  Phil.  i.  27.  That  I  may  hear  of  your  affairs, 
that  ye  stand  fast  in  one  spirit  with  one  mind,  striving 
together  for  the  faith  of  the  Gospel.     1  Cor.  xii.  xiv.  "^ 

*Phil.  i.  1.  With  the  Bishojis  and  Deacons.  Acts  xiv 
23 ;  XV.  22.     1  Tim.  iii.     Titns  i. 

8 


170         THE    BAPTIST     CHURCH    DIRECTOR^. 

XIV. — Baptism  and  the  Lord^s  Supper. 

We  believe  the  Scriptures  teach  that  Christi^iii 
Baptism  is  the  immersion  in  water  of  a  be'iever/ 
into  the  name  of  the  Father,  and  Son,  and  Holy 
Ghost;-  to  show  forth  in  a  solemn  and  bf-autiful 
emblem,  onr  faith  in  the  crucified,  buried,  and 
risen  Saviour,  with  its  effect,  in  our  death  to  sin 
and  resurrection  to  a  new  life;^  thtit  it  is  pre- 
requisite to  the  privileges  of  a  church  relation ; 
and  to  the  Lord's  Supper,*  in  which  the  members 
of  the  church,  by  the  sacred  use  of  bread  and 
wine,  are  to  com.memorate  together  the  dying 
love  of  Christ;^  preceded  always  by  solemn  sell- 
examination.^ 


Places  in  the  Bible  where  taught. 

^Acts  viii.  3G-39.  And  the  eunuch  said,  See,  here  is 
water,  whr^t  dolh  hinder  me  to  be  baptized?  And  Philip 
said,  If  thou  believest  with  all  thy  heart  thou  mayest. . .  . 
And  they  went  down  into  the  water,  both  Philip  and 
the  eunuch,  and  he  baptized  him.  Matt.  iii.  5,  6.  John 
iii.  22,  23;  iv.  1,  2.  Matt,  xxviii.  19.  Mark  xvi.  16. 
Acts  ii.  38;  viii.  12;  xvi.  32-34;  xviii.  8. 

^]Matt.  xviii.  19.  Baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Acts 
X.  47,  48.     Gal.  iii.  27,  28. 

^Rom.  vi.  4.  Therefore  we  are  buried  with  him  by 
baptism  into  death:  that  like  as  Christ  was  raised  from 
the  dead  by  the  glory  of  the  Father,  even  so  we  also, 
should  walk  in  nev.-ness  of  life.  Col.  ii.  12.  1  Peter 
iii.  20,  21.     Acts  xxii.  16. 

*Acts  ii.  41,  42.     Then  they  that  gladly  received  his 


THE     BAPTIST     CIIUPX'H     DIRECTORY.  171 

word  were  baptized,  and  there  were  added  to  them,  the 
same  day,  about  tliree  thousand  souls.  And  they  con- 
tinued steadfastly  in  the  apostles'  doctrine  and  fellow- 
ship, and  in  breaking  of  bread,  and  in  prayers.  ]\Iatt. 
xx\-iii.  19,  20.     Acts  and  Epistles. 

^1  Cor,  xi.  26.  As  often  as  ye  eat  this  bread  and 
drink  this  cup,  ve  do  show  the  Lord's  death  till  he  come. 
Matt.  xxvi.  26-29.    ^lark  xiv.  22-25.    Luke  xxii,   14-20. 

°1  Cor.  xi.  28.  But  let  a  man  examine  himself,  and  so 
let  him  eat  of  that  bread  and  drink  of  that  cup.  1  Cor. 
V.  1,  8;   X.  3-32:  xi.  17-32.     John  vi.  20-71. 


XV. — The  CiiPtiSTiAX  Sabbath. 
We  believe  the  Scriptures  teach  that  the  first 
day  of  the  week  is  the  Lord's  Day,  or  Christian 
Sabbath;^  and  is  to  be  kept  sacred  to  religions 
purposes/  by  abstaining  from  all  secular  labor 
and  sinful  recreations/  by  the  devout  observance 
of  all  the  means  of  grace,  both  private*  and  pub- 
lic/ and  by  preparation  for  that  rest  that  rc- 
maineth  for  the  people  of  God.^ 


Places  in  the  Bible  tchere  taught. 

^Acts  XX.  7.  On  the  first  day  of  the  week,  when  the 
disciples  can^  together  to  break  bread,  Paul  preached 
to  them.  Gen.  ii.  3.  Col.  ii.  16,  17.  Mark  ii.  27.  John 
XX.   19.     1   Cor.  xvi.   1,  2. 

^Ex.  XX.  8.  Remember  the  Sabbath  Day,  to  keep  it 
holy.  Rev.  i.  10.  I  was  in  the  Spirit  on  the  Lord's 
Day.  Ps.  cxviii.  24.  This  is  the  day  which  the  Lord 
hath  made;  we  will  rejoice  and  be  glad  in  it. 

'Isa.  Iviii.  13,  14.  If  thou  turn  away  thy  foot  from 
the  Sabbath,  from  doing  thy  pleasure  on  my  holy  day; 


172         THE     BAPTIST     CHURCH     DIRECTORY. 

and  call  tlie  Sabbath  a  delight,  the  holy  of  the  Lord 
honorable :  and  shall  honor  him  ,not  doing  thine  own 
Avavs,  nor  finding  thine  own  pleasure,  nor  speaking  thine 
own  Avords :  then  shall  thou  delight  tliyself  in  the  Lord, 
and  I  will  cause  thee  to  ride  upon  the  high  places  of 
the  earth,  and  feed  thee  with  the  heritage  of  Jacob. 
Isa.  Ivi.  2-8. 

^Ps.  exviii.  15.  The  voice  of  rejoicing  and  salvation 
is  in  the  tabernacles  of  the  righteous. 

^Heb.  X.  24,  25.  Not  forsaking  the  assembling  of 
yourselves  together,  as  the  manner  of  some  is.  Acts 
xi.  26.  A  whole  year  they  assembled  themselves  with 
tlie  church,  and  taught  much  people.  Acts  xiii.  44.  Tlie 
next  Sabbath  Day  cam>e  almost  the  whole  city  together 
to  hear  the  word  of  God.  Lev.  xix.  30.  Ex.  xlvi.  3. 
Luke  iv.  16.     Acts  xvii.  2,  3.     Ps.  xxvi.  8;  Ixxxvii.  3. 

®Heb.  iv.  3-11.  Let  us  labor  therefore  to  enter  into 
that  rest. 

XYI. — Civil  Goverxment. 
We  believe  the  Scriptures  teach  that  civil 
government  is  of  divine  appointment,  for  th? 
interest  and  good  order  of  human  society;^  and 
that  magistrates  are  to  be  prayed  for,  conscien- 
tiously honored  and  obeyed;-  except  only  in 
things  opposed  to  the  will  of  our  Lord  Jesus 
Christ,^  who  is  the  only  Lord  of  the  conscience, 
and  the  Prince  of  the  kings  of  the  earth.* 


Places  in  the  Bible  icTiere  taught. 

^Rom.  xiii.  1-7.  Tlie  powers  that  be  are  ordained  of 
God.  For  rulers  are  not  a  terror  to  good  works,  but 
to  the  evil.  Deut.  xvi.  18.  2  Sam.  xxiii.  3.  Ex.  xviii. 
23.    Jer.  xxx.  21. 


THE     BAPTIST     CilURCII     DIRECTOHY,  173 


^Matt.  xxii.  21.  Eender  therefore  unto  Csesar  the 
things  that  are  CcTsar's,  and  unto  God  the  things  that 
are  God's.     Titus  iii.  1.     1  Pet.  ii.  13.     1  Tim.  ii.  1-8. 

^A.cts  V.  29.  We  ought  to  obey  God  rather  than  man. 
Matt.  X.  28.  Fear  not  them  which  kill  the  body,  but 
are  not  able  to  kill  the  soul.  Dan.  iii.  15-18;  vi.  7-10. 
Acts  iv.  18-20. 

*]\Iatt.  xxiii.  10.  Ye  have  one  Master,  even  Christ. 
Rom.  xiv.  4.  Who  art  thou  that  judgest  another  man's 
servant?  Rev.  xix.  14.  And  he  hath  on  his  vesture 
and  on  his  thigh  a  name  written.  King  of  Kings  and 
Lord  of  Lords.    Ps.  Ixxxii.  11.     Ps.  ii.    Rom.  xiv.  9-13. 


XYII. ElGIITEOUS  AND  WiCKED. 

^Ve  believe  the  Scriptures  teach  that  there  is 
a  radical  and  essential  difference  between  the 
righteous  and  the  wicked;^  that  such  only  as 
through  faith  are  justified  in  the  name  of  the 
Lord  Jesus,  and  sanctified  by  the  Spirit  of  our 
God,  are  truly  righteous  in  his  esteem;-  while 
all  such  as  continue  in  impenitence  and  unbelief 
are  in  his  sight  wicked,  and  under  the  curse;'' 
and  this  distinction  holds  among  men  both  in 
and  after  death.* 

Places  in  the  Bible  where  taught. 

^Mal.  iii.  18.  Ye  shall  discern  between  the  righteous 
and  the  wicked;  between  him  that  serveth  God  and  him 
that  serveth  him  not.  Prov.  xii.  26.  Isa,  v.  20.  Gen. 
xviii.  23.     Jer.  xv.  19.     Acts  x.  34,  35.     Rom.  vi.  16. 

Tiom.  i.  17.  The  just  shall  live  by  faith.  Rom.,  vii. 
6.  We  are  delivered  from  the  law,  that  being  dead 
wherein  we  were  held,  that  we  should  serve  in  newness 


174         THE    BAPTIST     CHURCH     DIRECTORY, 

of  spirit,  and  not  in  the  oldness  of  the  letter.  1  John 
ii.  29.  If  ye  know  that  he  is  righteous,  ye  know  that 
every  one  that  doeth  rigliteousness  is  born  of  him.  1 
John  iii.  7.  Rom.  vi.  18,  22.  1  Cor.  xi.  32.  Prov. 
xi.  31.     1  Pet.  iv.  17,  18. 

^1  John  V.  19.  And  we  know  that  we  are  of  God,  and 
the  whole  world  lieth  in  wickedness.  Gal.  iii.  10.  As 
many  as  are  of  tlie  works  of  the  law,  are  under  the  curse, 
o^ohn  iii.  36.     Isa.  Ivii.  21.     Ps.  x.  4.     Isa.  Iv.  6,  7. 

*Prov.  xiv.  32.  The  wicked  is  driven  away  in  his 
wickedness,  but  the  righteous  hath  hope  in  his  death. 
See,  also,  the  e:sftmple  of  the  rich  man  and  Lazarus. 
Luke  xvi.  25.  Thou  in  thy  lifetime  receivedst  thy  good 
things,  and  likewise  Lazarus  evil  things ;  but  now  he  is 
comforted,  and  thou  art  tormented.  John  viii.  21-24. 
Prov.  X.  24.  Luke  xii.  4,  5 ;  xi.  23-26.  John  xii.  25,  26. 
Ecel.  iii.  17.     Matt.  vii.  13,  14. 


XYIII.— The  World  to  Come. 

"We  believe  the  Scriptures  teach  that  the  end  of 
the  -world  is  approaching/  tliat  at  the  Last  Day 
Christ  will  descend  from  heaven,-  and  raise  the 
dead  from  the  grave  for  final  retribution  f  that  a 
solemn  separation  will  then  take  place;*  that  the 
wicked  will  be  adjudged  to  endless  punishment, 
and  the  righteous  to  endless  joy;^  and  that  this 
judgment  v.ir  fix  forever  the  fina"!  ^-tate  of  men 
in  heaven  or  hell,  on  principle?  of  righteous- 
ness.^ 

Places  in  the  Bible  ichere  taught. 

H  Pet.  iv.  7.  But  the  end  of  all  things  is  at  hand;  be 
ye  therefore  sober,  and  watch  unto  prayer.     1  Cor.  vii. 


THE     BAPTIST     CHURCH     DIRECTORY.         175 

29-31.     Heb.    i.    10-12.     Matt.   xxiv.   35.     1   John  ii.    17. 
Matt,  xxviii.  20;  xiii.  39,  40.    2  Pet.  iii.  3-13. 

'^Acts  i.  11.  This  same  Jesus  which  is  taken  up  from 
you  to  heaven,  shall  so  come  in  like  manner  as  ye  have 
seen  him  go  into  heaven.  Rev.  i.  7.  Heb.  ix.  28.  Acta 
iii.  21.     1  Thess.  iv.  13-18;  v.  1-11. 

^Acts  xxiv.  15.  There  shall  be  a  resurrection  of  the 
dead,  both  of  the  just  and  unjust.  1  Cor.  xv.  12-59. 
luke  xiv.  14.  Dan.  xii.  2.  John  v.  28,  29;  vi.  40;  xi. 
25,  26.     2  Tim.  i.  10.     Acts  x.  42. 

*Matt.  xiii.  49.  The  angels  shall  come  forth,  and  sever 
the  ■'.vicked  from  among  the  just.  Matt.  xiii.  37-43; 
xxiv.  30,  31;  xxv.  31-38. 

"Matt.  xxv.  35-41.  And  these  shall  go  away  into  ever- 
lasting punishment,  but  the  righteous  into  life  eternal. 
Rev.  xxii.  11.  He  that  is  unjust  let  him  be  unjust  still; 
and  he  which  is  filthy,  let  him  be  filthy  still;  and  he 
that  is  righteous,  let  him  be  righteous  still;  and  he  that 
is  holy,  let  him  be  holv  still.  1  Cor.  vi.  9,  10.  Mark  ix. 
43-48.  2  Pet.  ii.  9.  Jude  7.  Phil.  ii.  19.  Rom.  vi.  22. 
2  Cor.  V.  10,  11.     John  iv.  36.     2  Cor.  iv.  18. 

^Rom.  iii.  5,  6.  Is  God  unrighteous,  who  taketh  ven- 
geance? (I  speak  as  a  man.)  God  forbid;  for  how 
then  shall  God  judge  the  world  ?  2  Thess.  i.  6-12.  See- 
ing it  is  a  righteous  thing  with  God  to  recompense  tribu- 
lation to  them  who  trouble  you,  and  to  you  who  are 
troubled,  rest  with  us — when  he  shall  come  to  be  glori- 
fied in  his  saints,  and  to  be  admired  in  all  them  thnt 
believe.  Heb.  vi.  1,  2.  1  Cor.  iv.  5.  Acts  xvii.  31. 
Rom.  ii.  2-16,    Rev.  xx,  11,  12,     1  John  ii,  28;  iv,  17. 


Seeing  then  that  all  these  things  shall  be  dis- 
solved, WHAT  manner  of  PERSONS  OUGHT  YE  TO  BE  IN 
all  holy  CON^^EESATION  and  godliness,  LOOKING  FOR 
AND  HASTING  UNTO  THE   COMING  OF   THE  DAY  OF  GOD  ?      2 

Peter  iii.  11,  12. 


176         THE     BAPTIST     CHURCH     DIRECTORY. 
COVEXANT. 

Having  been,  as  we  trust,  brought  by  divine 
grace  to  embrace  the  Lord  Jesus  Christ,  and  to 
give  ourselves  wholly  to  him,  we  do  now 
solemnly  and  joyfully  covenant  with  each  other, 

TO  AVALK  TOGETHER  IN  HIM,  WITH  BROTHERLY 

LOVE,  to  his  glory,  as  our  common  Lord.  We  do, 
therefore,  in  his  strength,  engage — 

That,  we  will  exercise  a  Christian  care  and 
watchfulness  over  each  other,  and  faithfully 
warn,  exhort,  and  admonish  each  other,  as  occa- 
sion may  require : 

That,  we  will  not  forsake  the  assembling  of 
ourselves  together,  but  will  uphold  the  public 
worship  of  God,  and  the  ordinances  of  his  house: 

That,  we  will  not  omit  closet  and  family  reli- 
gion at  home,  nor  neglect  the  great  duty  of  reli- 
giously training  our  children,  and  those  under 
our  care,  for  the  service  of  Christ,  and  the 
^enjoyment  of  heaven : 

That,  as  we  are  the  light  of  the  world,  and 
salt  of  the  earth,  we  will  seek  divine  aid, 
to  enable  us  to  deny  ungodliness,  and  every  worldly 
lust,  and  to  walk  circumspectly  in  the  world,  that 
we  mnv  win  the  souls  of  men : 

That,  we  v.ill  cheerfully  contribute  of  our  pro];- 
erty,   according  as   God  has    prospered    us,    f^r 


THE     BAPTIST     CHURCH     DIRECTORY.         177 

the  maintenance  of  a  faithful  and  evangelical 
ministry  among  us,  for  the  support  of  the  poor, 
and  to  spread  the  Gospel  over  the  earth : 

That,  we  will,  in  all  conditions,  even  till  death, 
strive  to  live  to  the  glory  of  him,  who  hath 
called  us  out  of  darkness  into  his  marvellous 
light. 

"And  may  the  God  of  peace,  who  1)rought 
again  from  the  dead  our  Lord  Jesus^  that  great 
Shepherd  of  the  sheep,  through  the  blood  of  the 
everlasting  covenant,  make  us  perfect  in  every 
good  work,  to  do  his  will,  working  in  us  that 
which  is  well  pleasing  in  his  sight,  through  Jesu? 
Christ,  to  whom  be  glor}^,  forever  and  ever. 
Amen/' 


PAET    SECOND. 
CHAPTER  I. 

DENOMIXATIOXAL  PECULIARITIES. 

How  do  Baptists  differ  from  other  Christian 
denominations?  This  question  is  often  asked  by 
persons  imperfectly  acquainted  with  denomina- 
tional distinctions;  especially  young  persons,  de- 
sirous of  uniting  with  Christian  churches.  To 
this  question  many  Baptists  themselves  find  it 
difficult  to  return  a  satisfactory  answer,  simply 
because  they  have  given  so  little  attention  to 
that  subject. 

In  nearly  all  matters  of  doctrine,  all  Evangeli- 
cal Christian  churches  agree.  The  following  are 
the  essential  points  on  which  Baptists  differ  from 
others,  and  in  all  of  wliich  the}^  appeal  to  the 
sacred  Scriptures  to  justify  their  difference,  and 
sustain  their  views.  They  profess  to  accept  of 
nothing  as  a  matter  of  religious  faith  and  prac- 
tice; unless  it  be  taught  in  the  word  of  God.     Not 

178 


THE    BAPTIST    CHURCH    DIRECTORY.  179 

what  others  beheve  or  practice,   but  what  the 
Bible  teaches,  is  their  creed. 

1.  As  to  baptism — they  beheve  that  immer- 
sion, or  dipping,  is  the  only  way  of  administer- 
ing this  ordinance,  as  taught  in  the  New  Testa- 
ment and  practised  b}^  Christ  and  his  Apostles, 
and  the  only  way  in  which  Christians  can  obey 
tlie  command  to  be  baptized. 

Consequently  the  mode  is  essential  to  the  ordi- 
nance; and  nothing  but  immersion  is  baptisnv 
Therefore  persons  sprinkled,  or  poured  upon,  aie 
not  baptized  at  ail. 

2.  As  to  the  subjects  for  baptism- — they  beHeve 
that  the  only  suitable  persons  to  receive  this  or- 
dinance are  those  who  have  exercised  a  saving 
faith  in  Christ,  and  are  regenerated  by  the  Holy 
Spirit. 

Consequently,  unconscious  infants  ought  not 
to  be,  and  cannot  scripturally  be  baptized,  since 
they  can  neither  exercise,  nor  profess  that  faith 
in  Christ;  and  to  baptize  such  is  contrary  to  the 
teachings  and  practice  of  Christ  and  his  Apostles 
and  most  hurtful  and  injurious  to  the  spiritual 
welfare  of  the  children  so  baptized. 

3.  As  to  the  subjects  for  church  membership 
■ — they  believe  that  such  persons  only  as  arc 
truly  regenerate,  and  have  been  Scripturally 
baptized   on    a    profession    of   faith    in     Christ, 


180         THE     BAPTIST     CHURCH     DIKECTOUY. 

can  properl}^  become  members  of  a  Christian 
church. 

Consequently,  neither  pe^'sons  sprinkled  in- 
stead of  being  baptized,  nor  unconscious  infants, 
nor  unregeneraie  persons,  are  suitable  to  become 
members  of  a  church.  To  receive  the  unregenerate 
to  its  fellowship  would  destroy  the  distinction 
between  the  church  and  the  world,  and  con- 
tradict the  entire  spirit  and  genius  of  the  Gospel. 

4.  As  to  the  subjects  for  communion — they  be- 
lieve that  the  Lord's  Supper  is  to  be  partaken 
hij  members  of  the  church  alone,  being  such  per- 
sons as  are  regenerated,  and  baptized  on  a  profes- 
sion of  their  faith  in  Christ,  and  are  walking  in 
the  faith  and  fellov/ship  of  the  Gospel. 

Consequently,  neither  unregenerate  persons, 
nor  unhapiized  persons,  though  regenerate,  nor 
persons  wcdhing  disorderly  and  contrary  to  the 
Gospel,  even  though  baptized,  can  properly  be 
invited  to  partake  of  this  ordinance.  Therefore 
Baptists  do  not  invite  sprinJded  members  of  pedo- 
baptist  churches  to  their  com.munion,  because 
such  persons  are  not  scripturally  baptized;  nor  do 
they  invite  im.mersed  members  of  pedobaptist 
churches,  because  such  persons  are  walking  diwS- 
orderly  as  the  disciples  of  Christ,  by  holding 
membership  in,  and  walking  in  fellowship  with 
churches    which    receive    sprinkling    instead    of 


THE     BAPTIST     CHURCH     DIRECTORY.         181 

baptism^  thereby  sanctioning  and  sustaining  a 
perversion  of  Christ's  ordinance,  and  a  disobedi- 
ence to  his  command.  For  the  same  reason  they 
decline  to  commune  in  pedobaptist  churches,  as 
being  contrary  to  good  order. 

5.  As  to  church  government — ^they  believe  that 
each  separate  and  individual  church  is  entirely 
independent  of  all  other  churches,  persons,  and 
bodies  of  men,  either  civil  or  ecclesiastical,  and  is 
to  be  governed  by  its  own  members  alone,  with- 
out the  aid  or  interference  of  any  other  person  or 
persons  whatever. 

Consequently,  churches  governed  by  popes, 
bishops,  S3^nods,  presbyteries,  conferences,  or  in 
any  other  way  than  by  its  own  members  directly 
and  exclusively,  are  not  constituted  on  the  model 
of  the  primitive  churches,  nor  governed  accord- 
ing to  the  Gospel  rule. 

6.  As  to  the  scriptural  officers  in  a  church — 
they  believe  there  are  but  two,  viz.,  the  pastor, 
called  in  the  New  Testament  'l3ishop,"  or  "over- 
seer," "presbyter,"  or  "elder,"  and  deacoxs. 

Consequent^,  those  churches  which  admit 
more  than  two  officers,  or  orders  in  the  ministry, 
have  departed  from  the  Gospel  rule,  and  the  con- 
struction of  the  primitive  churches. 


CHAPTEE  II. 
THE     BAPTIS^^IAL     QUESTION. 

What  is  scriptural  baptism?  Or,  how  must 
]3aptism  be  administered^  to  correspond  with  tlie 
primitive  practice  and  fulfill  the  command  of 
Christ? 

In  answer  to  this  question,  Baptists  declare 
that  baptism,  according  to  the  N"ev.^  Testament, 
can  be  performed  in  no  other  way  than  by  iin- 
mersing,  that  is,  by  dipping  the  candidate  in  water, 
in,  or  into  the  name  of  the  Father,  Son,  and 
Holy  Spirit.  But  Episcopalians,  Presbyterians, 
Methodists,  Congregationalists,  and  some  other 
sects  of  Christians,  say  that  baptism  may  prop- 
erly be  administered  in  various  ways;  either 
by  dipping  the  candidate  in  w^ater,  or  by  sprinl:- 
ling,  or  pounng  water  upon  the  candidate;  but  bo- 
cause  it  is  more  convenient  they  practise  sprinl'lin  i 
for  baptism.  If  they  are  correct,  then  thero 
are  fhree  ways  instead  of  one  by  which  this  ordi- 
nance may  be  administered.  But  which  are 
right,  Baptists  or  Pedobaptists  ?     To  decide  this 

182 


THE    BAPTIST     CHURCH     DIRECTORY.         183 

question  we  must  go  to  the  Xew  Testament. 
That  alone  is  tlie  source  of  authoritative  teaching 
en  this  su])ject.  "What  is  found  there  must  not 
he  perverted  nor  trifled  with;  and  what  is  not 
there  found  cannot  be  made  binding  on  the  con- 
science of  the  Christian. 

But  as  the  Xew  Testament  was  written  in  the 
Greek  language,  which  people  generally  do  not 
understand,  and  the  word  baptize  itself  is  a  Greek 
'vord  transferred  into  our  language,  in  order  to 
understand  this  question  fully,  it  is  desirable  to 
obtain  the  opinions  of  pious  and  learned  men, 
Y\-ho  have  made  the  study  of  the  Bible  the  busi- 
ness of  their  life,  and  are  familiar  with  the  lan- 
f<:\m8:e  in  which  it  was  written 

I. — EVIDEXCE   FROM  LEXICONS. 

What  is  the  true  and  proper  meaning  of  the 
rvovd  baptize,  or  as  it  is  in  the  Greek,  baptizof 
To  ascertain  this,  let  us  ask  men  who  are  familiar 
vvdth  Greek  words — men  who  have  studied  the 
history  of  Greek  words — men  who  have  made 
Greek  dictionaries.    ^Yhat  do  they  say! 

Scapula  says,  the  meaning  of  this  word  is  "to 
dip,  to  immerse,  as  we  dip  an3^thing  for  the  pur- 
pose of  dyeing  it." 

Alstedius  says,  "to  baptize  signifies  only  to 
immerse  J  not  to  wash  except  by  consequence.'* 


184         THE     BAPTIST     CHURCH     DIRECTORY. 

Stockius  says,  "properly  it  means  to  dip,  or 
immerse  in  water." 

Stephanus  says,  "to  plunge  under,  or  over- 
whelm in  water." 

ScHLEUSNER  sa,ys,  "properly  it  signifies  I  dip, 
I  immerse,  I  immerse  in  water." 

DoNNEGAN  sa3''S,  "to  immerse  repeatedly  into  a 
liquid,  to  submerge,  to  sink  thoroughly,  to  satu- 
rate." 

Parkiiurst  says,  "to  dip,  immerse,  or  plunge 
in  water." 

LiDDELL  and  Scott  say,  "to  dip,  repeatedly." 

To  the  same  effect  is  the  testimony  of  Robert- 
son, Pickering,  Ewing,  Greenfield,  and  others. 
In  addition,  the  following  commentators  and 
scholars  agree  in  the  same  opinion  as  to  the  mean- 
ing of  the  word  haptizo:  Witsius,  Salmasius, 
Calvin,  Beza,  Vitringa,  Limborch,  Bishops  Eey- 
nolds  and  Patrick,  Drs.  Bentley,  Towerson,  and 
Owen.  Indeed,  so  completely  are  scholars 
agreed  that  baptize  means  to  dip,  that  Prof.  Moses 
Stuart,  one  of  the  best  scholars  America  has  pro- 
duced, says,  '^haptizo  means  to  dip,  plunge,  or 
immerse  into  any  liquid."  And  he  adds,  "all 
lexicographers  and  critics,  of  any  note,  are  agreed 
in  this." 

It  must  also  be  added,  that  not  one  of  all  these 
scholars  was  a  Baptist:  ic  ''J^iu  it  was  not  from  a 


THE     BAPTIST     CHURCH     DIRECTORY.         185 

desire  to  build  up,  or  to  please  the  Baptists,  they 
expressed  .such  opinions. 

II. — Significant  use  of  Baptizo. 

The  peculiar  use  of  the  word  haptizo,  in  the 
New  Testament,  is  interesting  and  significant, 
and  must  have  been  designed.  Prof.  Stuart,  Dr. 
Carson,  and  the  best  critical  scholars,  have  de- 
cided that  this  word  means  to  dip,  immerse,  or 
plunge,  and  that  it  means  nothing  else.  Now  ob- 
serve that  this  word  baptizo  is  the  only  word  in 
the  Greek  language  used  in  the  ^ew  Testament 
to  express  or  describe  the  ordinance  of  baptism. 
Why  was  this  word  used  exclusively,  rather  than 
some  other  word,  unless  baptism  was  a  specific 
act,  which  this  word  precisely  expressed,  and 
which  no  other  word  could  precisely  express? 

Baptizo  is  used  in  the  New  Testament  eighty 
times.  In  nearly  seventy  of  these  instances  it  is 
used  to  designate  the  ordinance  of  baptism. 
Bapto  is  used  tht^ee  times,  and  means  to  dip,  but 
has  other  meanings  in  addition.  This  word,  there- 
fore, because  it  has  other  meanings,  is  never  ap- 
plied to  baptism.  Rantizo  means  to  sprinMe, 
and  is  used  four  time?,  but  never  to  express  bap- 
tism. If,  as  some  say,  baptism  may  be  performed 
by  sprinkling,  why  was  not  this  word  used,  which 


186  THE    BAPTIST    CHURCH    DIRECTORY. 

expressly  means  to  sprinkle?  Louo  is  used  six 
times,  and  means  to  wash,  but  is  in  no  instance 
applied  to  this  ordinance.  Why  was  that,  if  as 
some  say,  the  proper  meaning  of  baptism  is  wash- 
ing? Keo  is  found  man}'  times  in  its  various 
combinations,  and  means  to  pour.  But  it  is 
never  used  to  express  or  describe  the  ordinance 
of  baptism.  Why  was  not  this  word  used,  if,  as 
some  say,  baptism  may  properly  be  performed 
by  pouring? 

Why.  then,  did  our  Saviour  and  his  Apostles 
carefully  select  from  all  the  words  of  the  Greek 
language  that  one  which  alone  means  to  dip,  and 
nothing  else,  and  use  that  particular  word  to  ex- 
press the  ordinance  of  baptism,  and  never  in  a 
single  instance  use  any  other  word  for  that  pur- 
pose, while  the  Greek  language  affords  a  great 
variety  of  words  definitely  expressing  the  differ- 
ent uses  and  applications  of  water,  any  one  of 
which  might  have  been  used  to  designate  the 
ordinance  of  baptism,  had  it  been  so  desired? 
Evidently  because  that  by  baptism  they  meant  a 
dipping,  just  what  that  particular  word  did  ac- 
curately and  precisely  express,  and  which  no 
other  could.  If  sprinkling,  pouring,  or  ivashing 
had  been  intended,  there  were  words  at  hand 
which  would  accurately  have  expressed  those 
meanings.     But  such   words   were   never  uted* 


THE    BAPTIST    CIIUKCII    DIRPZCTORY.  187 

therefore  it  is  certain  that  Christ  intended  no 
such  acts  in  the  ordinance  of  baptism. 

III.^ — Circumstantial  Evidence. 

What  do  the  circumstances  attending  the  ad- 
ministration of  baptism  as  described  in  >he  New 
Testament  teach? 

Christ,  in  his  baptism  loent  doum  into  the 
water,  and  came  up  out  of  the  ivater;  certainly 
not  for  the  purpose  of  having  water  sprinkled  or 
poured  on  him.  PhiHp  and  the  Eunuch  loent 
down  into  the  water,  both  of  them.  It  is  difficult 
to  understand  for  what  they  both  went  down  into 
the  water  unless  for  Philip  to  immerse  the 
Eunuch. 

The  Apostle  alludes  to  the  mode  of  the  ordi- 
nance, and  speaks  of  ''being  huried  with  Christ 
in  baptism."  Rom.  vi.  4;  Col.  ii.  12.  His  idea 
of  baptism  evidently  was  that  of  a  dipping,  a  suh- 
mersion,  since  he  likened  it  to  a  burial.  Arch- 
bishops Tillotson  and  Seeker,  Drs.  Wall,  Dodd- 
ridge, and  Whitby,  Bishop  Nicholson,  Whitfield, 
Wesley,  Clarke  and  Wells,  in  their  comments  on 
these  passages  declare,  that  this  language  alludes 
to  the  primitive  mode  of  baptizing  by  dipping  or 
iyyimersion.  It  evidently  can  allude  to  nothing 
else. 


188         THE     BAriiST     CilLTtCII     DIRECTORY. 

IV. — Testimony  of  Commentators. 

What  do  those  learned  and  pious  men  who 
liave  written  commentaries  on  the  Scriptures 
say  respecting  the  baptism  of  Christ,  his 
Apostles  and  the  early  Christians?  Do  they 
suppose  it  to  have  been  performed  by  im- 
mersion, or  in  some  other  way?  Look  at  their 
testimony. 

WiTSius  says:  "It  is  certain  that  both  John 
the  Baptist  and  the  disciples  of  Christ  ordi- 
narily practised  iminersion,  whose  example  was 
followed  by  the  ancient  church.^' 

Samuel  Clarke  says:  "In  the  primitive  time; 
the  manner  of  baptizing  was  by  immersion,  or 
dipping  the  whole  body  into  the  water." 

Doddridge  says:  "It  seems  the  part  of  can- 
dor to  confess  that  here  (Eom.  vi.  4)  is  an  allu- 
sion to  the  manner  of  baptizing  by  iramersion." 

Abp.  Secker  says:  "Burying,  as  it  were,  tlio 
person  baptized  in  the  water,  and  raising  him  oul: 
of  it  again,  without  question,  was  anciently  tl^e 
more  usual  mode." 

Abp.  Tillotson  says:  "Anciently  those  who 
were  baptized  ....  were  immersed  an  1 
hurled  in  the  water,  to  represent  their  death 
to  sin." 

Bp.  Taylor  says:     "The   custom   of   the    an- 


THE    BAPTIST     CHURCH     DIRECTORY.         189 

cient  churches  was  not  sprinliling,  but  immer- 
sion." 

Vossius  says:  "That  John  the  Baptist  im- 
mersed whom  he  baptized,  there  is  no  doubt." 

Grotius  says:  "That  baptism  used  to  be  per- 
formed by  immersion,  and  not  by  pouring  ap- 
pears both  from  the  proper  signification  of  the 
word,  and  the  places  chosen  for  the  administra- 
tion of  the  rite." 

Cave  says:  "The  party  to  be  baptized  was 
wholly  immersed,  or  put  under  water." 

Mede  says:  "There  was  no  such  thing  as 
sprinMing  used  in  baptism  in  the  Apostles'  da^^s, 
nor  for  many  ages  after  them." 

Calvix  says:  "The  very  word  haptize  signi- 
fies to  immerse;  and  it  is  certain  that  immersion 
was  the  practice  of  the  ancient  church." 

Wesley  says :  "Buried  with  him — alluding  to 
the  ancient  manner  of  baptizing  by  immersion/^ 

To  the  same  effect  is  the  testimony  of  Arch- 
bishop Usher,  Bps.  Pearce,  Xicholson  and  Bur- 
nett; Drs.  Towerson  and  Hammond,  Bossuet, 
Venema;  Bps.  Fell  and  Stillingfleet,  White- 
field,  Baxter.  Locke;  Drs.  Whitby  and  Wall, 
and  many  others,  eminent  for  piety  and  learning, 
and  none  of  whom  were  Baptists. 


190  THE    BAPTIST    CHURCH    DIRECTORY. 

V. — Evidence  from  History. 

What  do  those  scholars  and  learned  men  who 
have  written  histories  of  the  churches  in  the 
times  of  the  Apostles  and  early  Christians,  say 
of  their  practice  as  to  baptism? 

Mosheim,  Gieseler,  Du  Pin,  Waddington,  and 
Neander,  are  best  known  as  Church  historians. 
They  all  agree  that  for  about  two  hundred  and 
fifty  years  after  Christ  nothing  but  dipping  was 
practised  for  baptism;  and  that  for  thirteen 
hundred  years  it  was  generally  practised  by  all 
Christian  nations,  even  after  sprinkling  was  used 
in  cases  of  sick  or  feeble  persons. 

Works  ascribed  to  Barnabas,  the  companion 
of  Paul,  and  Hernias,  mentioned  by  Paul,  and 
which  works  must  have  been  very  early  written; 
Justin  Martyr,  about  a.d.  140;  TertuUian, 
A.D.  204;  Nazianzen,  a.d.  360.  Basil,  a.d. 
360.  Ambrose,  a.d.  374;  Cyril,  a.d.  374; 
Chrysostom,  a.d.  398;  all  speak  of  baptism  as 
a  going  down  into  the  water,  and  being  dipped, 
or  washed  in  the  water. 

Dr.  Wall,  vicar  of  Shoreham,  England,  wrote 
a  learned  history  of  Infant  Baptism,  which  so 
much  pleased  the  clergy  of  the  Enghsh  Church, 
that  when  assembled  in  full  convocation  they 
gave  him  a  vote  of  thanks  for  his  able  work.     He 


THE    BAPTIST    CHURCH    DIRECTORY.  191 

saj^s  dipping  was  the  primitive  mode  of  baptism, 
and  declares  this  to  be  so  plain  that,  *'One  can- 
not but  pity  the  weak  endeavors  of  such  pedo- 
i)aptists  as  would  maintain  the  negative  of  it." 

Dr.  Whitby,  an  able  divine  of  the  Church 
of  England,  and  author  of  a  Commentary,  says: 
''And  this  immersion  being  rehgiously  observed 
by  all  Christians  for  thirteen  centuries,  and  ap- 
proved by  our  church. '^ 

Bishop  Bossuet,  one  of  the  most  learned  and 
distinguished  of  the  French  clergy,  and  con- 
nected with  the  Catholic  Church,  says:  *'We  are 
able  to  make  it  appear  by  the  acts  of  councils, 
and  by  the  ancient  rituals,  that  for  thirteen  hun- 
dred years,  baptism  was  thus  administered  [by 
dipping]  throughout  the  whole  church,  as  far  as 
possible." 

Stackhouse,  author  of  the  well  knovvTi  History 
of  the  Bible,  says:  ''Several  others  have  shown 
and  proved  that  this  immersion  continued  as 
much  as  possible  to  be  used  for  thirteen  hundred 
years  after  Christ." 

Brenner,  a  Roman  Catholic  writer,  as  quoted 
by  Prof.  Stuart,  says:  "Thirteen  hundred  years 
was  baptism  generally  and  ordinarily  performed 
by  the  immersion  of  a  man  under  water:  and 
only  on  extraordinary  occasion  was  sprinkling  or 
affusion  permitted.     These  latter  methods  of  bap- 


192  THE  BAPTIST  CHURCH  DIRECTORY. 

tism   were  called   in   question   and    even    pro- 
hibited." 

Bingham's  Antiquities  of  the  Christian  Church 
is  probably  the  most  able  work  in  English  on 
questions  connected  with  ancient  Christian  cus- 
toms. It  is  quoted  as  standard  authority  by 
nearly  all  writers  on  these  subjects.  Rose,  in 
his  Biographical  Dictionary,  calls  the  author, 
"  One  of  the  most  illustrious  scholars  produced 
by  the  English  Church."  Bingham,  in  this 
learned  work,  says:  "And  as  this  [dipping]  was 
the  original,  apostolical  practice^  so  it  continued 
to  be  the  universal  practice  of  the  church  for 
many  ages."  He  declares  this  "  immersion^  or  dip- 
ping  of  the  whole  body  under  water,"  was  to  show 
the  death,  burial,  and  resurrection  of  Christ,  and 
the  candidate's  death  to  sin  and  resurrection  to  a 
new  life.  And  he  adds,  "  there  are  a  great  many 
passages  in  the  epistles  of  St.  Paul  which  plainly 
refer  to  this  custom."  He  declares  that  so  strictly 
was  immersion  adhered  to,  as  never  to  be  de- 
parted from  except  in  cases  of  sickness.  To 
prove  beyond  doubt  that  dipping  was  the  primi- 
tive mode  of  baptism,  he  quotes  many  ancient 
and  learned  authorities,  such  as  the  following: 
St.  Cyril,  St.  Chrysostom,  St  Ambrose.  Fourth 
Council  of  Toledo,  Epiphanius,  TertulJian,  Thco- 
doret,  Ordo  Eomanus,  Gregcg-y's  Sacramentarijim* 


THE    BAPTIST    CHURCH    DIRECTORY.  193 

With  these  writers  agree  many  others.  It 
must  still  be  observed  that  none  of  these  were 
Baptists;  which  fact  presents  in  a  still  clearer 
light  the  inevitable  convictions  of  truth  in  the 
testimony  they  give. 

VI. — Practice  of  the  Greek  Church. 

It  deserves  to  be  noticed  that  the  Greek 
Church,  so  called  in  distinction  from  the  Roman 
Church,  and  which  extends  over  Greece,  Russia, 
Abyssinia,  Egypt,  Arabia,  Palestine,  and  other 
African  and  Asiatic  countries,  has  always  prac- 
tised, and  continues  still  to  practise,  immersion  in 
baptism.  True,  that  church  is  superstitious  and 
corrupt,  like  the  Romish,  embracing  many  errors 
in  its  doctrines  and  customs.  Baptism  is  also 
administered  by  a  trine  immersion,  or  a  thrice 
dipping  of  the  candidate.  Yet  the  mode  they 
have  preserved  as  at  first  instituted.  Even  their 
children  they  dip  at  the  tenderest  age,  and  that 
too  in  cold  water,  even  in  the  severe  climate  of 
Hussia  and  Siberia. 

Tc.  Wall  declares,  "The  Greek  Church,  in  all 
its  w»*.'auches,  does  still  use  immersion,  and  so  do 
all  '  ther  Christians  in  the  world  except  the  La- 
tin i,  All  those  nations  of  Christians  that  do 
nov ,  or  formerly  did  submit  to  the  authority  of 
the  bishop  of  Rome,  do  ordinarily  baptize  their 


194         THE    BAPTIST     CHURCH     DIRECTORY. 

infants  by  pouring  or  sprinkling ;  hut  all  other 
Christians  in  the  ivorld,  who  never  owned  the 
Pope's  nsnrped  power,  do,  and  ever  did,  dip 
their  infants  in  the  ordinary  use.  All  the  Chris- 
tians in  Asia,  all  in  Africa,  and  about  one-third 
part  of  Europe,  are  of  the  last  sort." 

The  whole  Christian  world,  then,  practised 
dipping  in  baptism  for  thirteen  hundred  years  as 
their  common  custom;  and  the  greater  part  of 
Christendom  do  still  practise  it;  that  is,  accord- 
ing to  Wall,  all  those  countries  that  never  were 
in  allegiance  to  the  Pope,  including  Asia,  Africa, 
and  about  one-third  of  Europe;  to  which  about 
one-quarter  of  the  United  States  of  America  may 
be  added.  The  Baptists,  therefore,  have  on  their 
side  the  Scriptures,  reason,  history,  criticism,  and 
the  practice  of  the  great  mass  of  professing 
Christians,  so  far  at  least  as  the  mode  of  baptism 
is  concerned.  With  this  they  ought  to  be  con- 
tent, in  the  assurance  that  they  are  right. 

VII. — The  Existence  of  Baptisteries. 

The  question  of  haptisteries,  or  places  artifi- 
cially prepared  for  the  baptism  of  candidates, 
deserves  a  brief  notice,  as  it  serves  to  illustrate 
the  primitive  and  long-continued  manner  of  bap- 
tizing by  immersion. 

At  first,  as  we  know  from  the  K'ew  Testament 


THE    BAPTIST     CHURCH     DIRECTORY.         195 

history,  converts  were  baptized  in  rivers,  pools, 
and  fountains,  whenever  these  might  be  found 
convenient  for  the  purpose.  But  afterwards,  as 
Christianity  extended,  and  converts  multiplied, 
and  especially  in  large  cities,  convenience  if  not 
necessity  required  the  construction  of  pools  or 
fountains,  expressly  for  the  administration  of  the 
ordinance. 

These  places  at  first  were,  doubtless,  very  simple 
— merely  open  cisterns.  Afterwards  a  roof  or 
dome  over  the  pool  was  added,  as  a  shelter  for 
the  congregation.  And  finally  they  came  to  be 
built,  with  great  care  and  elegance.  They  were 
usually  constructed  in  a  circular  or  an  octagonal 
form,  with  the  baptistery  proper,  or  pool,  in  the 
centre,  and  the  sides  either  open,  or  surrounded 
by  cloisters,  dressing  rooms,  or  rooms  for  other 
religious  purposes. 

These  buildings  were  separate  and  distinct 
from  the  church,  but  near  to  it;  and  were  thus 
used  from  the  tliird  to  the  sixth  century.  Dur- 
ing the  latter  part  of  the  sixth  century,  bap- 
tisteries began  for  greater  convenience  to  be 
built  in  the  porch  or  vestibule  of  the  church,  and 
still  later  within  the  body  of  the  church  itself. 
But  it  was  not  until  near  the  middle  of  the 
seventeenth  century,  that  these  baptisteries  for 
immersion    gave  place  to  mere  basins  for  sprink- 


196         THE    BAPTIST     CHURCH     DIRECTORY. 

ling.  This  change  was  made  in  England  by 
the  authority  of  the  Westminster  Assembly  of 
Divines. 

Dr.  Wall  says  respecting  this:  "As  for 
sprinkling,  properly  so-called,  it  was,  at  1645, 
just  then  beginning,  and  used  by  very  few. 
This  learned  Assembly  could  not  remember  that 
fonts  to  baptize  in  had  been  always  used  by  the 
primitive  Christians,  long  before  the  beginning 
of  Popery,  and  ever  since  churches  were  built. 
And  that  basins,  except  in  cases  of  necessity, 
were  never  used  by  Papists,  or  any  other  Chris- 
tians, whosoever,  till  by  themselves.^' 

Dr.  Cave  says:  "These  baptisteries  were 
anciently  very  capacious,  because  the  stated 
times  of  baptism  returning  but  seldom,  there 
were  usually  great  multitudes  to  be  baptized  at 
the  same  time;  and  then  the  manner  of  baptizing 
by  immersion,  or  dipping  under  water,  made  it 
necessary  to  have  a  large  font  likewise." 

Bingham  says:  "In  the  Apostolical  age,  and 
some  time  after,  before  churches  and  baptisteries 
were  generally  erected,  they  baptized  in  any 
place  where  they  had  convenience,  as  John  bap- 
tized in  Jordan,  and  Philip  baptized  the  Eunuch 
in  the  wilderness,  and  Paul,  the  jailer  in  his  own 
house." 

Dr.   Murdock  says:     "The  baptisteries    were 


THE    BAPTIST     CHURCH    DIRECTORY.         197 

properly  buildings  adjacent  to  the  churches,  in 
which  the  catechumens  were  instructed,  and 
where  were  a  sort  of  cisterns,  into  which  water 
was  let  at  the  time  of  baptism,  and  in  which  the 
candidates  were  baptized  by  immersion/' 

Tertullian  says:  "Peter  baptized  his  con- 
verts in  the  Tiber  at  Rome,  as  John  had  done  in 
Jordan;  and  there  was  no  difference  whether  a 
man  was  baptized  in  the  sea,  or  in  a  lake,  in  a 
river,  or  a  fountain." 

These  facts  relating  to  baptisteries  as  places 
for  the  baptism  of  converts  prove  conclusively, 
even  if  there  were  no  other  evidences,  that  bap- 
tism was  performed  by  the  immersion  of  the  can- 
didates, since  structures  and  fonts  of  the  kind 
could  not  have  been  made  for  the  administration 
of  the  ordinance,  had  it  been  performed  by 
sprinkling,  or  pouring  water  upon  the  persons, 
instead  of  plunging  them  into  water. 

Several  of  these  ancient  baptisteries  are  still 
in  existence,  and  others  are  well  known  in  the 
records  of  Christian  antiquities;  as  those  of 
Florence,  Venice,  Pisa,  Naples,  Bologna,  Ea- 
venna,  and  the  Lateran  at  Rome.  This  last  is 
considered  the  most  ancient  now  existing.  That 
at  Pisa  was  completed  in  1160,  and  is  of  an 
octagonal  form,  being  about  129  feet  in  diameter, 
and  179  feet  high.     That  at  Florence  is  about 


198         THE    BAPTIST     CHURCH    DIRECTORY. 

90  feet  in  diameter,  octagonal  in  shape,  with 
a  lofty  dome.  ,  These  dimensions,  of  course, 
apply  to  the  building,  and  not  to  the  pool 
of  water.  That  of  St.  Sophia,  at  Constanti- 
nople, was  so  spacious,  as  on  one  occasion  to 
accommodate  a  numerous  council  which  held 
its  session  in  the  building.  The  term  hap- 
tistery  was,  as  is  evident,  applied  indifferently 
both  to  the  pool  or  font,  and  to  the  building 
which  inclosed  and  covered  it. 

For  information  on  this  subject,  consult  Cave's 
Primitive  Christianity,  Bingham's  Christian  An- 
tiquities, Encyclopedias,  Edinburgh,  Britannica, 
Brand's,  Eelig,  Knowledge,  Americana,  and 
Robinson's  Hist.  Baptism. 

YIII. — The  Eise  of  Sprinkling. 

But  how  came  it  that  the  practice  of  immer- 
sion as  the  mode  of  baptism  was  ever  departed 
from?  And  when  and  how  did  sprinkling  arise 
to  take  its  place?  That  question  is  readily 
answered. 

The  first  recorded  instance  of  any  deviation 
from  the  apostolic  practice  of  dipping  in  bap- 
tism, is  that  of  NovATiAN^  which  occurred  about 
the  middle  of  the  third  century,  or  a.d.  250. 
This  case  is  recorded  by  Eusebius,  in  his  Church 
History,  and  Dr.  AYall,  in  his  researches,  could 


THE    BAPTIST     CHURCH     DIRECTORY.         199 

find  no  instance  of  pouring  or  sprinkling  earlier 
than  this. 

Novatian  being  sick,  and  as  was  supposed 
about  to  die^  greatly  desired  to  be  baptized,  and 
as  it  was  thought  he  could  not  be  immersed  on 
account  of  his  sickness,  water  was  poured  pro- 
fusely over  him,  as  he  lay  on  his  bed,  so  as  to  re- 
semble as  much  as  possible  a  submersion.  But 
this  was  regarded  at  the  time  as  a  substitute,  and 
not  a  valid  baptism;  because,  when  sometime 
afterwards,  he  having  recovered,  it  was  proposed 
to  make  him  bishop,  this  was  objected  by  many 
that  he  had  not  been  properly  baptized. 

From  that  time,  however,  pouring  and  sprink- 
ling were  occasionally  resorted  to  in  cases  of  sick 
or  feeble  persons,  hence  called  clinic  baptism, 
because  administered  to  candidates  on  their  beds. 
But  dipping  continued  the  common  practice.  In 
the  Eomish  church  pouring  was  tolerated  in  the 
eighth  century,  and  in  the  sixteenth  century  was 
generally  adopted  as  a  matter  of  convenience. 
It  was  not  claimed,  however,  that  this  was  ac- 
cording to  apostolic  usages,  but  that  the  church 
had  a  right  to  change  ordinances. 

Dr.  Wall  says,  France  was  '^the  first  country 
in  the  world  where  baptism  by  affusion  was 
used  ordinarily  to  persons  in  health."  Of  Eng- 
land he  says,  "The  offices  and  liturgies  did    all 


200        THE    BAPTIST     CHURCH    DIRECTORY. 

along  enjoin  dipping,  without  any  mention  of 
pouring  or  sprinkling/'  About  1550,  sprinkling 
began  to  prevail,  being  adopted  first  in  cases  of 
'Veak  children/'  and  ^Vithin  the  time  of  a  half 
a  century,  from  1550  to  1600,  prevailed  to  be 
the  more  general/' 

The  history  of  sprinkling  as  given  in  the  Edin- 
burgh Encyclopedia,  under  the  article  "bap- 
tism," is  as  follows.  The  first  law  to  sanction 
sprinkling  as  a  mode  of  baptism,  was  made  by 
Pope  Stephen  II.,  in  753.  "It  was  not  till  the 
year  1311  that  a  council  held  at  Eavenna  de- 
clared immersion  or  sprinhling  to  be  indifferent." 
Before  that  time  sprinkling  had  been  resorted  to 
only  in  cases  of  supposed  necessity.  "In  this 
country  (Scotland),  however,  sprinkling  was 
never  practised  in  ordinary  cases,  till  after  the 
Reformation;  and  in  England,  even  in  the  reign 
of  Edward  YL,  immersion  was  commonly  ob- 
serA^ed."  But  during  the  persecutions  which  fol- 
lowed the  death  of  Edward  VI.,  and  the  acces- 
sion of  the  Catholic  Queen  Mary,  many  of  the 
Protestants,  especially  the  Scotch,  fled  to  Geneva, 
where,  under  the  influence  and  teachings  of 
the  celebrated  John  Calvin,  they  imbibed  a 
preference  for  sprinkling.  "These  Scottish  exiles, 
who  had  renounced  the  authority  of  the 
Pope,  implicitly  acknowledged    the    authority    of 


THE    BAPTIST     CHURCH    DIRECTORY.         201 

Calvin;  and  returning  to  their  own  country  with 
John  Knox  at  their  head,  in  1559,  established 
sprinkling  in  Scotland.  From  Scotland  this 
practice  made  its  way  into  England  in  the  reign 
of  Elizabeth,  but  was  .not  authorized  by  the 
established  church." 

Calvin  had  prepared  a  form  of  baptismal  ser- 
vice, to  be  used  in  the  Genevan  Church,  in  which 
pouring  was  substituted  for  dipping,  and  of  which 
Dr.  Wall  says,  "for  an  office  or  liturgy  of  any 
Church,  this  is,  I  believe,  the  first  in  the  world, 
that  prescribes  aspersion  absolutely."  This  the 
English  Churches  imitated.  In  1643  the  West- 
minster Assembly  of  Divines,  voted  in  Convo- 
cation, by  one  majority,  against  baptizing  by 
immersion,  and  the  following  year  Parliament 
sanctioned  their  decision,  and  enacted  that  sprink- 
ling should  be  the  legal  mode  of  administering 
the  ordinance. 

IX. — Objections  Answered. 

Some  Pedobaptists,  with  more  zeal  than  either 
discretion  or  learning,  have  objected  to  immer- 
sion as  the  primitive  mode  of  baptism,  saying 
the  Jordan  had  not  sufficient  depth  of  water  for 
dipping  candidates,  and  that  Jerusalem  had  no 
conveniences  for  the  immersion  of  the  thousands 
9* 


302         THE     BAPTIST     CHURCH     DIRECTORY. 

converted  under    the    Apostles'  preaching.      Let 
such  persons  consider  the  following  facts : 

1.  In  1848,  Lieut.  Lynch,  in  the  United  States 
service,  was  sent  by  our  government  in  command 
of  an  expedition  to  explore  the  Jordan  and  the 
Dead  Sea.  He  passed  the  entire  length  of  the 
Jordan  in  boats,  and  made  constant  and  accurate 
examination  of  all  its  features.  These  were  re- 
corded and  published.  He  found  the  river  vary- 
ing in  width  from  seventy-five  to  two  hundred 
feet,  and  its  depth  from  three  to  twelve  feet.  At 
Bethabara,  where  tradition  has  fixed  the  place 
of  our  Saviour's  baptism,  and  where  John  bap- 
tized the  multitudes,  Lieut.  Lynch  gives  the 
width  as  one  hundred  and  twenty  feet,  and  the 
greatest  depth  as  twelve  feet.  To  this  place  thou- 
sands of  pilgrims  continue  to  come  every  year, 
at  a  certain  season,  to  hathe  in  the  waters  where 
they  believe  Christ  was  baptized.  The  expedi- 
tion witnessed  one  of  these  occasions,  and  had 
their  boats  in  readiness  to  prevent  accidents, 
which  were  liable  to  occur  while  the  multitudes 
were  bathing.  There  is  certainly  no  lack  of  water 
there. 

2.  In  Jerusalem  there  were  anciently  several 
cisterns,  or  pools  of  large  size,  sufficient  to  accom- 
modate hundreds  of  bathers  at  the  same  time. 
Outside,  but  near  the  city,  were  others  of  still 


THE     BAPTIST     CHURCH     DIRECTORY.         203 

larger  capacity.  These  were  constructed  partly 
to  afford  opportunity  for  the  many  ablutions  re- 
quired by  the  Mosaic  law,  and  partly  to  supply 
the  city  with  water.  Some  of  them  still  contain 
water,  and  afford  admirable  convenience  for  the 
administration  of  baptism.  Others  are  in  a  ruined 
state,  but  distinctly  show  their  original  construc- 
tion and  capacity.  The  most  of  them  were 
in  repair,  and  continued  to  be  used,  for  hundreds 
of  years  after  Christ,  as  history  proves. 

According  to  Dr.  Eobinson,  who  visited  Jerusa- 
lem recently,  and  made  accurate  measurement 
of  these  pools,  there  are  even  now  most  abundant 
opportunities  for  baptizing.  His  statements  are 
fully  corroborated  by  Dr.  Sampson,  who  has 
verified  them  by  personal  observation.  The  pool 
of  Bethesda  is  360  feet  long,  130  feet  wide,  and 
75  feet  deep;  and  when  it  was  full  of  water  was 
a  considerable  pond,  covering  more  than  an  acre 
of  ground.  The  pool  of  Siloam,  53  feet  long, 
18  feet  wide,  and  19  feet  deep,  has  now  a  depth 
of  2  or  3  feet,  but  can  easily  be  increased  to 
a  much  greater  depth.  The  Upper  Pool,  316 
feet  long,  218  feet  wide,  18  feet  deep,  and  covers 
an  acre  and  a  half  of  ground.  The  Pooi  of 
Ilezel'iali,  240  feet  long,  144  wide,  partly  filled 
with  water.  The  Lower  Pool  of  Gihon,  592  feet 
long,  260  feet  wide,  40  feet  deep,  and  covers  more 


204         THE    BAPTIST     CHURCH     DIRECTORY. 

than  three-and-a-half  acres.  This  pool  is  now  dry, 
but  as  late  as  the  time  of  the  Crusaders  was 
abundantly  supplied  with  water,  and  free  to  the 
use  of  all.  Several  others  are  also  found.  These 
pools  were  all  constructed  with  the  sides  gradu- 
ally sloping,  so  as  to  make  a  descent  Into  them 
perfectly  convenient,  to  any  desired  depth. 
These  statements  are  abundantly  justified  by  Dr. 
Barclay,  missionary  at  Jerusalem,  and  the  most 
competent  and  reliable  of  all  authorities  on  this 
subject,  so  far  as  the  city  of  Jerusalem  is  con- 
cerned. 

Such  facts  show  how  entirely  gratuitous,  and 
destitute  of  reason,  are  all  objections  to  immer- 
sion as  the  primitive  mode  of  baptism,  on  the 
ground  of  an  insufficiency  of  water,  either  at  the 
Jordan  or  in  Jerusalem.  And  these  investiga- 
tions and  measurements  were  not  made  by  Baptists 
for  the  purpose  of  establishing  a  theory,  but  by 
Pedobaptists,  for  the  purpose  of  scientific  and 
antiquarian  research.  They  do,  however,  uiost 
fully  vindicate  the  truth, 


CHAPTEE  III. 
THE  QUESTION  OF  INFANT  BAPTISIVl 

Baptists  believe  that  no  person  should  be  bap- 
tized, except  on  a  profession  of  faith  in  Christ. 
Since  infants  are  incapable  of  exercising  or  pro- 
fessing that  faith,  they  evidently  are  not  proper 
subjects  for  baptism;  and  to  baptize  them  would 
be  both  unauthorized  and  wrong.  Pedobaptists, 
on  the  contrary,  believe  in  and  practise  infant 
baptism  as  right  and  scriptural.  Which  are  cor- 
rect? Which  act  according  to  the  teachings  of 
the  New  Testament  and  the  practice  of  the 
apostles  ? 

Baptists  assert  the  following  facts : 

1.  That  in  the  New  Testament  there  is  neither 
precept  nor  example  to  authorize  or  sanction  the 
practice,  nor  even  an  allusion  to  the  baptism  of 
infants. 

2.  That  Christ  did  not  command  it,  and  neither 
the  Apostles  nor  early  Christians  practised  it. 

3.  That  it  arose  with,  and  was  a  part  of,  the 
early  corruption  of  the  Christian  Church. 

4.  That  it  is  presumptuous  and  censurable  on 

206 


206         THE    BAPTIST    CHURCH    DIRECTORY. 

the  part  of  parents,  sponsors,  and  administrators, 
and  productive  of  great  evil  to  the  child  which 
receives  it,  and  to  the  church  which  allows  it. 

I. — When  did  Infant  Baptism  Arise? 

liie  first  mention  of  it  in  history  is  made  by 
Tertullian^  the  beginning  of  the  third  century; 
and  he  opposes  it,  and  speaks  of  it  as  a  practice 
of  neither  long  standing  nor  general  observ- 
ance. Bingham^  before  mentioned,  believes  it 
existed  at  an  earlier  period,  which  he  is  anxious 
to  prove  by  vague  inferences  and  obscure  allusions. 
Yet  this  mention  of  it  by  Tertullian  is  the  earliest 
he  was  able  to  find;  though  it  is  certain 
he  would  have  found  it,  had  there  been  any 
earlier  reference  to  it  accessible. 

Bp.  Burnett  says,  "There  is  no  express  pre- 
cept or  rule  given  in  the  New  Testament  for 
the  baptism  of  infants/' 

Luther  says,  "It  cannot  be  proved  by  the  sacred 
Scripture  that  infant  baptism  was  instituted 
by  Christ,  or  begun  by  the  first  Christians  after  the 
Apostles.'' 

Goodwin  says,  "Baptism  supposes  regenera- 
tion sure  in  itself  first.  Bead  all  the  Acts,  still  it 
is  said,  they  helieved  and  were  baptized." 

LiMBORCH  says,  "There  is  no  instance  can  be 
produced  from  which  it  may  indisputably  be  in- 


THE     BAPTIST     CHURCH     DIRECTORY.         207 

ferred  that  any  child  was  baptized  by  the  Apos- 
tles." 

Baxter  says,  ''I  conclude  that  all  examples  of 
baptism  in  Scripture  do  mention  only  the  admin- 
istration of  it  to  the  professors  of  saving  faith; 
and  the  precepts  give  us  no  other  direction." 

Curcelleus  says,  "The  baptism  of  infants  in 
the  ttvo  first  centunes  after  Christ  was  altogether 
unknown ;  but  in  the  thixd  and  fourth  was  allowed 
by  some  few.  In  the  fifth  and  following  ages  it 
was  generally  received." 

Dr.  Wall^  the  ablest  defender  and  most  learned 
advocate  of  infant  baptism,  says,  "Among  all  the 
persons  that  are  recorded  as  baptized  by  the 
Apostles,  there  is  no  express  mention  of  any  inr 
fants." 

Neaxder,  perhaps  the  most  teamed  and  reli- 
able of  all  church  historians,  says,  "Baptism  was 
administered  at  first  only  to  adults,  as  men  were 
accustomed  to  conceive  of  baptism  and  faith  as 
strictly  connected." 

Hippolytus^  bishop  of  Pentus,  who  wrote  in  the 
first  half  of  the  third  century,  says,  "We  in  our 
days  never  defended  the  baptism  of  children, 
which  in  our  day  had  only  begun  to  be  practised 
in  some  regions."  "The  baptism  of  infants  we 
did  not  know."  And  Bunsen,  his  learned  trans- 
lator, declares  that  infant  iaptism,  in  the  mo- 


208       THE    BAPTIST    CHURCH    DIRECTORY. 

dern  sense,  was  utterly  unknown  in  the  early 
church,  to  the  middle  of  the  third  century. 

Dr.  Hanna  says,  ''Scripture  knows  nothing  of 
the  baptism  of  infants." 

Prof.  Jacobi  says,  ''Infant  baptism  was  estab- 
lished neither  by  Christ  nor  the  Apostles.'' 

Similar  concessions  have  been  made  by  Eras- 
mus, Calvin,  Vives,  Taylor,  Mosheim,  Gieseler, 
Coleman,  Meyer,  De  Wett,  Olshausen,  Lange, 
Hodge,  Stuart,  Woods,  and  others,  though  at  the 
same  time  justifying  the  practice  on  other 
grounds.  They  are  agreed  that  Tertullian  is  the 
first  writer  who  distinctly  mentions  the  practice, 
and  that  it  must  have  arisen  about  that  time, 
a.d.  204.  Had  it  been  much  earher,  it  would 
have  been  mentioned  by  some  earher  writer. 

II. — From  what  Cause  did  it  Arise? 

The  answer  to  this  question  is  plain,  and  should 
be  satisfactory.  Soon  after  the  ascension  of  our 
Saviour,  various  heresies  arose  and  were  mingled 
with  the  doctrines  of  the  Gospel,  and  many  su- 
perstitious rites  corrupted  the  simple  ordinances 
of  Christianity.  In  this,  all  scholars  and  histo- 
rians are  agreed.  Very  early  the  notion  began 
to  prevail  that  the  ordinances  possessed  a  myste- 
rious efficacy,  a  sanctifying  power,  and  that  to 
die  without  receiving  Baptism  and  the  Supper, 


THE    BAPTIST    CHURCH    DIRECTORY.  209 

was  to  endanger  the  salvation  of  the  soul.  Thus 
parents,  very  naturally  being  desirous  of  making 
certain  the  salvation  of  their  children  by  every 
possible  means,  began  to  request  baptism  for 
them,  thereby  to  insure  their  spiritual  safety. 
This  was  at  first,  probably,  done  only  in  the  cases 
of  sick  or  dying  children,  but  afterwards  it  be- 
came general.  It  was  essentially  the  same  idea 
as  that  which  led  to  the  practice  of  sprinkHng  for 
baptism — a  false  notion  of  the  efficacy  of  the  ordi- 
nance. No  one  who  carefully  reads  the  early 
history  of  Christianity  can  fail  to  see  the  correct- 
ness  of  this  explanation. 


CHAPTER  IV. 
THE  COMMUNION  QUESTION. 

There  exists,  between  Baptists  and  Pedobap- 
tists,  a  difference  of  opinion  respecting  the  ques- 
tion of  Church  Communion,  as  to  who  are  prop- 
erly quahfied  to  partake  of  the  Lord's  Supper, 
and  what  are  the  scriptural  ciualifications.  Both 
hold  that  baptism  necessarily  precedes  the  com- 
munion as  a  quahfication  for  its  privileges,  and 
that  baptized  believers  in  Christ  only,  are  to  be  in- 
vited to  it.  But  what  is  Baptism?  Pedobap- 
tists  assert  that  persons  sprinkled,  poured  upon, 
or  immersed,  are  properly  baptized,  and  there- 
fore invite  such  persons  to  the  Lord's  table. 
Baptists,  however,  declare  that  persons  immersed 
only  are  baptized,  and  therefore  invite  none 
others  to  the  Lord's  table. 

This  practice  of  Pedobaptists  is  called  open,  or 
free  communion,  because  it  embraces  the  diffe- 
rent denominations  of  evangelical  Christians.. 
The  practice  of  Baptists  is  commonly  called  close 
^3kr  restricted  communion,  because  it  restricts  or 

210 


THE   BAPTIST   CHURCH    DIRECTORY.  211 

confines  the  privileges  of  the  Lord's  Supper  to  im- 
mersed believers.  These  terms,  however,  are  not 
very  truthful  or  accurate,  since  both  practise  a 
restricted  communion,  and  both  adopt  the  same 
rule,  and  advocate  the  same  principles,  as  to  the 
temis  of  communion;  while  the  real  difference 
lies  in  their  different  views  of  what  constitutes 
baptism. 

But  the  question  of  Baptism  is  not  the  only 
question.  Are  there  other  quahfi cations  prere- 
quisite to  the  communion?  And  if  so,  what  are 
they?  And  who  is  to  decide  whether  these  quali- 
fications exist,  whether  these  conditions  have 
been  compUed  with— the  church  or  the  commu- 
nicant? These  questions  involve  the  vital  ele- 
ments of  church  structure,  and  of  church  order. 

I. — Subjects  of  Communion. 

Let  us  inquire  who  are  entitled,  and  have  a 
right  to,  the  privileges  of  the  Lord's  Supper. 
May  all  persons,  without  distinction,  who  desire 
to  do  so,  partake  of  it?  If  so,  that  would  consti- 
tute, in  fact,  an  open,  or  free  communion' — and 
in  reahty,  that  is  the  only  open  communion.  Or, 
must  this  privilege  be  restricted  to  regenerate  per- 
sons, believers  in  Christ?  If  so,  then  who  is  to  b« 
the  judge  of  their  faith,  whether  they  are  regen- 
erate persons?     Must  the  church  to  which    they 


212  THE    BAPTIST    CHURCH    DIRECTORY. 

come    decide    this  question,   or  may  the    indi- 
viduals themselves  decide  it? 

Still  more,  if  the  privilege  is  to  be  restricted 
to  believers,  and  none  but  regenerate  persons 
are  to  be  admitted,  then  are  all  believers,  all 
regenerate  persons,  to  be  so  admitted  without 
any  further  condition  or  qualification?  Is  re- 
generation the  only  test?  Or  must  they  also 
be  first  baptized,  and  be  found  walking  in  godli- 
ness of  hfe?  And  who  is  to  judge  whether  these 
conditions  have  been  strictly  complied  with?  Is 
the  church  to  exercise  this  jurisdiction  and  right 
of  judgment,  or  is  it  to  be  left  wholly  to  the  pri- 
vate convictions  of  the  individual,  to  decide  the 
question  of  his  own  fitness? 

II. — Open  Communionists. 

The  advocates  of  what  is  called  open  com- 
munion, are  of  three  classes. 

1.  Those  who  hold  that  baptism  is  a  necessary 
condition  of,  and  prerequisite  to  the  Lord's  Sup- 
per, but  assert  that  pouring,  sprinkling,  and  im- 
mersing, are  all,  and  equally,  lawful  and  scriptu- 
ral modes  of  baptism ;  and  therefore  persons  bap- 
tized by  either  mode,  and  Hving  correct  Christian 
lives,  are  quaHfied  subjects  for  the  Lord's  Sup- 
per. Of  this  class  are  Pedobaptists  generally  of 
the  various  denominations. 


THE    BAPTIST    CHURCH    DIRECTORY.  213 

2.  Those  who  agree  that  baptism  is  a  pre- 
requisite to  the  communion,  and  who  beheve 
that  nothing  but  immersion  is  scriptural  baptism, 
but  who  hold  that  the  conscientious  convictions 
of  the  individuals  themselves  rather  than  the 
judgment  of  the  church,  are  to  be  taken  as  the 
rule  of  action.  Consequently,  if  the  individual 
beheves  himself  to  have  been  properly  baptized, 
when  he  was  sprinkled,  and  desires  the  commu- 
nion, he  should  be  admitted  to  the  table  on  his 
own  faith  in  the  validity  of  his  baptism,  though 
the  church  does  not  beheve  he  has  been  baptized 
at  all.  Of  this  class  are  immersed  members  of 
Pedobaptist  churches,  and  the  greater  part  of 
Open  Communion  Baptists. 

3.  Those  who  deny  that  baptism  is  a  necessary 
condition  of,  or  prerequisite  to  the  communion, 
at  all,  and  hold  that  there  is  no  fixed  order  in  the 
ordinances,  by  which  Baptism  must  precede  the 
Supper,  but  that  the  Supper  may  be  lawfully  re- 
ceived by  those  who  have  never  been  baptized 
in  any  way.  Consequently,  they  would  have  the 
communion  allowed  to  those  who  have  beheved 
in  Christ,  whether  they  have  made  any  public 
profession  of  their  faith,  are  connected  with  any 
church,  or  have  been  baptized,  or  not.  Of  this 
class  are  a  part  of  the  Open  Communion  Baptists 
and  a  few  Pedobaptists. 


214  THE    BAPTIST    CHURCH    DIRECTORY. 

All  these  arguments  for  an  open  and  unre- 
stricted communion  at  the  Lord's  Table,  are  un- 
sound, and  unreasonable,  as  will  appear  by  a 
more  careful  examination  of  them. 

Let  us  examine  in  order  the  positions  occu- 
pied by  these  three  classes  of  open  communion- 
is  ts. 

1st.  Those  who  advocate  a  free  communion, 
based  on  the  validity  of  sprinkling  and  pouring 
a3  modes  of  baptism,  take  for  granted  what  is  to 
be  proved,  namely,  that  baptism  has  several 
modes,  all  equally  scriptural.  On  this  point  the 
whole  argument  rests,  whether  baptism  can  be 
performed  in  any  other  way  than  by  immersion? 
The  argument  for  immersion  as  the  exclusive 
mode  of  baptism,  must  determine  this  question.^ 

2d.  Those  who  assert  that  a  church  in  admit- 
ting persons  to  the  communion  should  act  on  the 
personal  convictions  of  the  individual,  instead  of 
the  settled  faith  and  convictions  of  the  church 
itself,  and  receive  such  as  believe  themselves  quali- 
fied, whether  the  church  considers  them  quali- 
fied or  not. 

This  mode  of  reasoning  in  favor  of  open  com- 
munion, is  exposed  to  fatal  objections.  It  denies 
the  right  of  the  church  to  judge  of  the  fitness  of 

iSee  Part  Second,  chap.  II. 


THE    BAPTIST    CHURCH    DIRECTORY.  215 

candidates  to  receive  the  ordinances  which  it 
maintains;  it  allows  right  of  conscience,  of  judg- 
ment, and  of  action  of  the  individual,  but  denies 
it  to  the  church;  it  accepts  the  opinions  of  per- 
sons, rather  than  the  word  of  God,  as  the  rule 
of  action. 

But  have  churches  a  right  to  judge  of  the  qual- 
ification of  candidates?  To  say  who  may,  and 
who  may  not  be  admitted  to  the  ordinances  of 
the  Gospel?  They  evidently  have  such  a  right. 
And  it  is  their  duty  to  exercise  that  right,  and  to 
require  all  who  wish  to  enjoy  the  privilege,  to 
comply  with  the  conditions  of  the  Gospel — not, 
indeed,  with  conditions  which  they  have  made 
but  with  those  which  Christ  has  established. 

Christ  has  committed  the  ordinances  to  his 
churches  for  them  to  preserve  in  their  purity 
and  to  administer  in  strict  fideHty  to  him;  not 
according  to  any  laws  or  regulations  which  the 
church  may  create,  but  according  to  the  laws  and 
conditions  which  he  has  given  them.  If  Christ 
has  thrown  around  the  ordinance  of  the  Supper 
certain  conditions  as  safeguards  to  its  sanctity,  it 
would  be  a  criminal  indifference  to  his  authority 
and  disobedience  to  his  commands,  to  break 
down  those  safeguards  and  allow  those  condi- 
tions to  be  neglected. 

Each  church  must  of  necessity  be  the  interpre- 


216  THE    BAPTIST    CHURCH    DIRECTORY. 

ter  of  the  laws  of  Christ,  so  far  as  its  own  duties 
are  concerned,  just  as  each  individual  must  be, 
so  far  as  his  duties  are  concerned.  Each  church 
must  judge  for  itself  what  are  the  ordinances  it 
is  required  to  administer,  and  to  whom  they  are 
to  be  administered.  It  would  be  preposterous  to 
say,  that  persons  outside  the  church,  who  had  no 
rights  in  it,  no  authority  over  it,  and  no  connec- 
tion with  it,  should  dictate  to  that  church  and 
direct  whom  they  should  baptize  and  receive  to 
the  Lord's  Supper.  Or  for  such  persons  to  come 
into  the  church  and  assert  their  right  to  any  or  all 
the  privileges  of  the  church,  without  invitation 
or  permission,  and  even  against  the  wishes  and 
conscientious  convictions  of  its  members. 

Equally  unreasonable  would  it  be  for  any  per- 
son outside  the  church  to  claim  the  right  to  its 
communion,  when  he  had  not  complied  "^ith  the 
conditions  which  that  church  beheved  the  Gos- 
pel required.  One  might  as  well  claim  the  riglit 
to  vote  in  its  meetings  of  business,  or  exercnse 
any  other  privilege  which  belongs  to  its  members 
alone.  It  would  be  no  more  unreasonable  for 
one  to  expect  to  be  received  to  ha'ptism,  without 
being  converted,  simply  because  he  thought  him- 
self fit,  than  to  expect  to  be  received  to  commu- 
nion without  being  baptized  simply  because  he 
thought  himself  fit. 


THE    BAPTIST   CHURCH    DIRECTORY.  217 

If  a  person  can  come  to  the  communion  on  his 
own  convictions,  without  the  consent  or  against 
the  convictions  of  the  church,  he  certainly  can  be 
received  to  baptism  in  the  same  way.      By  the 
same  reasoning,  he  could  become  a  member  of 
the  church  without  the  church's  act  or  consent. 
The  supposition  is  absurd.     Such  a  course  would 
effectually  break  up  and  destroy  all  church  order, 
and  the  very  organization  of  churches.     By  this 
reasoning,  also,  all  discipHne  would  be  effectu- 
ally destroyed;  since,  if  a  church  has  no  right  to 
debar  or  restrain  those  outside  from  its  privileges, 
it   certainly  has  no  right  to   debar  or  restrain 
those  inside,  even  w^hen  believed  to  be  unworthy; 
unless,  indeed,  the  w^orld  has  more  rights  and  priv- 
ileges in  a  Christian  church  than  its  own  mem- 
bers.    Thus,  also,  a  member  excluded  for  heresy, 
disorderly  walk,  or  vicious  conduct,  would  only 
be  dismissed  into  a  larger  hberty,  since,   as  a 
heathen  man  and  a  publican,  he  could  come  to 
the  Lord's  Table  on  his  own  convictions  of  fitness, 
while  as  a  memher  he  was  judged  unworthy  and 
denied  the  privilege.     This  whole  course  of  rea- 
soning   is     contradictory,    and    its     conclusions 
absurd. 

No  person  would  expect  to  enjoy  the  privi- 
leges of  membership  in  any  social  or  secular  soci- 
ety, until  he  had  complied  with  the  conditions  of 


218  THE    BAPTIST    CHURCH    DIRECTORY. 

membership.  Much  more  strictly  should  the  or- 
dinances of  the  Gospel  be  guarded  and  preserved 
from  all  infraction,  not  according  to  any  notions, 
rules,  or  prejudices  of  men,  but  according  to  the 
word  and  the  will  of  Christ. 

3d.  Those  who  deny  that  baptism  is  at  all  nec- 
essary as  a  preparation  or  qualification  for  the 
Lord's  Table,  substantia^  deny  that  the  Supper 
is  a  memorial  of  Christ,  but  hold  it  only  as  a 
sign  of  Christian  fellowship,  do  violence  to  Scrip- 
ture teaching,  and  contradict  the  opinions  of  the 
great  mass  of  Christians  in  all  ages.  They  also 
involve  themselves  in  many  difficulties  by  such 
an  argument. 

Is  baptism,  therefore,  pre-requisite  to  the 
Lord's  Supper?  Must  persons  finst  be  baptized 
in  order  to  have  a  scriptural  right  to  the  commu- 
nion !  Does  the  New  Testament  teach  this  order 
and  relation  in  the  ordinances? 

A  few  den}^  that  baptism  is  a  necessary  condi- 
tion of  the  Supper,  and  that  few,  strange  to  say, 
are  for  the  most  part  Baptists,  who  attempt  to 
reach  an  open,  or  free  communion,  by  this  denial. 
Seeing  the  logical  absurdity  of  attempting  to 
establish  an  unrestricted  church  fellowship  with 
Pedobaptists,  while  holding  baptism  to  be  a  pre- 
requisite, they  have  adopted  the  theological  ab- 
surdity of  asserting  that  the  inward   washing  of 


THE    BAPTIST    CHURCH    DIRJJCTORY.  219 

regeneration  was  a  sufficient,  and  the  only  neces- 
sary preparation  and  condition  for  coming  to 
the  Lord's  Table,  without  being  baptized  at 
all. 

In  answer  to  the  views  and  arguments  of  this 
class  of  persons,  consider  the  following  facts: 

(a.)  What  are  the  teachings  of  the  New  Testa- 
ment on  this  subject?  It  is  very  true  that  neither 
our  Saviour  nor  his  Apostles  did,  in  so  many 
words,  declare  that  no  unbaptized  person  could 
partake  of  the  Supper.  Neither  did  they  say 
or  intimate  that  unbaptized  persons  could  receive 
the  Supper,  nor  is  there  the  most  distant  allusion 
to  any  such  thing.  Nor  can  any  part  of  the  New 
Testament,  by  the  most  liberal  construction,  be 
made  to  countenance,  or  give  the  least  warrant 
to  such  an  inference.  Indeed,  these  conclusions 
seem  to  be  reached  only  by  doing  violence  to  the 
plain  and  obvious  scope  and  spirit  of  the  inspired 
teachings. 

(b.)  The  example  of  our  Saviour  at  the  institu- 
tion of  the  Supper  must  be  observed.  Who  sat 
down  with  him  to  eat  and  drink?  Whom  did  he 
invite  to  his  own  table?  Unbaptized  persons? 
By  no  means.  But  his  select  and  chosen  disci- 
ples, who  had  followed  him  in  the  regeneration, 
and  were  baptized  into  his  name.  To  these  he 
distributed  the  symbols  of  his  love  and  sacrifice. 


220  THE    BAPTIST   CHURCH    DIRECTORY. 

(c.)  The  language  of  Christ  in  the  great  com- 
mission, and  in  other  similar  directions  and  de- 
clarations, is  against  the  supposition  that  unbap- 
tized  persons  may  rightfully  receive  the  Supper. 
His  command  is  to  teach  all  nations,  baptizing 
them;  declaring  that  those  who  believe,  and  are 
baptized,  shall  be  saved.  The  relative  order  in 
which  these  words  stand,  indicate  the  relation 
which  the  acts  they  express  sustain  to  each  other, 
and  forbid  the  supposition  that  persons  can  law- 
fully overstep  the  ordinance  of  baptism  into  the 
most  sacred  privileges  of  the  church,  any  more 
than  they  can  overstep  repentance  or  faith  into 
the  ordinance  of  baptism. 

Can  it  be  presumed  that  Christ  would,  or  that 
Christian  consistency  could,  put  the  Lord's  Table 
before  either  of  these  injunctions?  And  if  put 
before  ''baptize,''  where  before?  Shall  it  be  be- 
fore ''believe"  also,  or  before  "repent?"  Who 
shall  determine  its  true  position? 

(d.)  In  all  the  New  Testament  history,  where 
reference  is  made  to  the  fellowship  of  saints  in  the 
communion  of  the  Supper,  there  is  not  the  re- 
motest allusion  to  the  fact  that  any  others  were 
admitted  to  the  privilege  except  baptize"^  be- 
lievers. And  still  more,  in  all  such  cases,  the 
circumstances,  and  the  language  used,  are  such 
as  to  forbid  the  inference  that  unbaptized  persons 


THE    BAPTIST    CHURCH    DIRECTORY.  221 

ever  received  the  communion.  The  directions 
and  instructions  of  the  Apostles  with  reference  to 
the  observance  of  the  Supper,  the  reproofs  ad- 
ministered for  an  abuse  of  it,  all  refer  and  are  ad- 
dressed exclusively  to  the  members  of  the 
churches — baptized  believers.  These  who  be- 
lieved,  and  gladly  received  the  word,  were  hay- 
tized;  then  added  to  the  church;  and  then  they 
continued  steadfast  in  the  Apostles'  doctrines,  and 
in  breaking  of  bread,  and  prayer. 

{e.)  The  almost  universal  and  unvarying  belief 
and  practice  of  Christian  churches  and  denomi- 
nations, in  all  ages,  should  be  regarded  as  evi- 
dence on  such  a  question.  Both  Catholic  and 
Protestant  Christians  assert  the  necessity  of 
baptism  as  a  prerequisite  to  the  Supper. 

Justin  Martyr  says,  ''This  food  is  called  by  us 
the  Eucharist,  of  which  it  is  not  la^s^ul  for  any  to 
partake  but  such  as  believe  the  things  taught  by 
us  to  be  true,  and  have  been  baptized.'' 

Dr.  Wall  says,  ''No  church  ever  gave  the 
communion  to  any  persons  before  they  were  bap- 
tized. Among  all  the  absurdities  that  ever  were 
held,  none  ever  maintained  that  any  person 
should  partake  of  the  communion  before  he  was 
baptized." 

Dr.  Doddridge  says,  "It  is  certain  that  so  far 
as  our  knowledge  of  primitive  antiquity  reaches. 


222  THE    BAPTIST    CHURCH    DIRECTORY. 

no  unhaptized  person  received  the  Lord's  Sup- 
per." 

Dr.  Dick  says,  ''None  having  a  right  to  the 
holy  table  but  those  who  have  been  previously 
purified  by  the  washing  of  water  and  by  the 
v>-ord.'' 

Indeed,  so  unanimous  and  universal  have  been 
the  opinions  and  practices  of  all  Christians,  in  the 
past,  holding  baptism  to  be  a  condition  of,  and 
prerequisite  to  the  communion  of  the  Supper, 
that  the  contrary  was  scarcely  thought  of,  until 
within  a  comparatively  late  period.  The  splen- 
did talent  and  genius  of  Robert  Hall  gave  it  an 
importance  never  before  attained.  He  wished 
to  practise  free  communion,  and  saw  no  other 
way  of  doing  it.  While  holding  that  immersion 
was  the  only  baptism,  sprinkled  persons  could 
not  eonsistently  be  invited  to  the  Lord's  Table, 
except  by  denying  that  baptism  did  of  necessity 
precede  the  Supper.  He  thrust  aside  baptism  for 
the  sake  of  reaching  his  Pedobaptist  brethren  at 
the  Communion.  They  accepted  his  conclusions, 
were  glad  to  meet  him  there,  but  utterly  denied 
his  premises,  and  said  that  baptism  was  a  neces- 
sary condition  of  the  communion.  Even  Mr. 
Hall  saw  and  acknowledged  the  difficulties  of  his 
position. 

His   views  hav«  obtained  considerable  favor 


THE    BAPTIST    CHURCH    DIRECTORY.  223 

with  English  Baptists,  not  on  account  of  their 
consistency  or  intrinsic  force,  but  because  of  the 
great  attraction  of  his  reputation  and  ability. 
Their  want  of  consistency,  however,  must  pre- 
vent their  gaining  any  general  prevalence,  cer- 
tainly in  this  country.  Baptists  will  never 
accept  such  arguments,  and  Pedobaptists  vail 
reject  a  free  communion  offered  on  such  terms 
and  sustained  by  such  reasoning. 

III. — Baptists'  Communion. 

The  view  which  Baptists  take  of  the  Lord's 
Supper  is  this:  that  it  is  a  symbohc  ordinance, 
designed  to  set  forth  and  teach  great  practical 
and  fundamental  doctrines  in  the  Gospel  econ- 
omy; that  it  is  an  ordinance  of  commemoration, 
observed,  not  as  a  test  of  Christian  fellowship, 
but  in  remembrance  of  Christ;  that  the  church 
has  both  the  right  and  is  in  duty  bound  to  judge 
of  the  fitness  of  candidates  to  partake  of  it, 
strictly  guarding  its  sanctity  from  all  unlawful 
intrusion;  and  that  baptism — that  is,  immersion, 
in  the  name  of  the  Father,  Son,  and  Holy  Spirit, 
on  a  profession  of  faith  in  Christ — is  prerequisite 
to  it. 

Baptism,  though  it  must  necessarily  precede 
the  Supper,  is  not,  however,  the  only  condition  on 
which  the  privileges  of  the  communion  depend. 


224  THE    BAPTIST    CHURCH    DIRECTOP/. 

What,  then,  are  these  conditions  or  prerequisites 
to  the  communion?  They  are  three:  1.  Conver- 
sion; 2.  Baptism;  3.  A  godly  life.  A  church 
is  not  at  hberty  to  require  less  nor  more  of  any 
one  than  this. 

1.  Conversion. — No  person  has  any  right  to, 
nor  can  be  a  suitable  subject  for  the  privileges 
of  the  communion,  unless  he  is  truly  regenerated 
by  the  Spirit  of  God,  having  exercised  a  saving 
faith  in  Christ.  Even  though  he  may  have  been 
baptized,  and  may  be  living  an  upright  hfe, 
without  regeneration  he  cannot  be  a  spiritual 
member  of  Christ,  and  consequently  not  a  fit 
member  of  his  church. 

2.  Baptism. — By  this  ordinance  a  Christian 
disciple  is  transferred  from  the  world  and  initi- 
ated into  the  church.  As  the  Supper  is  an 
ordinance  within  the  church,  the  individual  must 
pass  through  this  door  of  baptism  to  reach  it. 
By  the  regenerating  work  of  the  Spirit  on  the 
heart,  one  becomes  a  member  of  Christ's  spiritual 
body,  so  by  a  confession  and  a  symbolic  repre- 
sentation of  that  inward  work  in  the  ordinance 
of  baptism,  he  becomes  a  member  of  the  visible 
church.  Without  scriptural  baptism,  therefore, 
one  cannot  properly  be  a  member  of  the  church, 
nor  entitled  to  the  communion. 

3.  A    godly   life. — A   person   may   have   been 


THE    BAPTIST    CHURCH    DIRECTORY.  225 

half  converted  and  scripturally  baptized,  and 
yet,  if  he  has  imbibed  dangerous  heresies,  or  if 
he  be  Hving  in  the  practice  of  grievous  sins,  or 
otherwise  walking  disorderly,  so  as  to  be  a 
reproach  to  his  profession  and  an  injury  to  the 
cause  of  Gospel  truth,  he  is  not  a  fit  subject  for 
the  sacred  privileges  of  the  Lord's  Supper.  His 
walk  and  conversation  must  be  such  as  become 
godhness,  and  as  will  not  dishonor  the  Gospel  he 
professes  to  obey. 

It  is,  therefore,  abundantly  evident  that  the 
ordinance  of  the  Supper  is,  in  the  strictest  sense, 
a  church  ordinance;  that  is,  to  be  administered 
within  the  church,  and  to  those  within  the  church. 
The  church  is  also  to  judge  of  the  qualifications 
of  those  who  wish  to  receive  it,  and  to  decide 
who  has,  and  who  has  not  complied  with  the 
Gospel  conditions. 

This  statement  of  the  three  'prerequisites  to 
communion  sufficiently  explains  the  three  follow- 
ing facts. 

(a.)  The  reason  why  Baptists  do  not  invite 
Pedobaptists  to  their  communion,  is  because 
such  persons  have  not  been  baptized.  And  even 
though  they  say  and  think  they  have  been  bap- 
tized, yet  the  church  with  which  they  may  desire 
to  commune  must  judge  or  that  question  in  the 
case  of  all  who  propose  to  partake  with  them. 


226  THE    BAPTIST    CHURCH    DIRECTORY. 

Persons  only  sprinkled,  or  youred  upon,  are  not 
scriptiirally  baptized,  and  therefore  cannot  con- 
sistently be  invited  to  the  Supper  in  a  churcli 
where  nothing  but  immersion  is  believed  to  be 
baptism. 

(6.)  The  reason  why  Baptists  do  not  feel  at 
liberty  to  commune  with  Pedobaptists  is  the 
same,  viz.:  they  do  not  consider  such  persons  as 
baptized  at  all.  They  would  be  giving  their 
example  and  influence  to  sanction  and  support 
what  they  beheve  to  be  an  error,  should  they 
commune  with  such,  however  pious  and  godly  in 
other  respects  they  might  be. 

(c.)  I'he  reason  why  Baptist  churches  do  not 
invite  immersed  members  of  Pedobaptist  churches 
to  their  communion  is,  because  such  persons, 
though  they  have  been  scripturally  baptized, 
yet,  by  continuing  in  a  church  which  practises 
sprinkling  for  baptism,  thus  putting  a  human 
device  in  place  of  an  ordinance  of  Christ,  they 
are  thereby  walking  disorderly  as  to  Gospel 
truth  and  Gospel  ordinances,  and  are  not  entitled 
to  the  privilege  of  the  Supper.  This  is  the 
more  obvious,  because  such  persons  believe  that 
sprinkling  is  not  scriptural  baptism,  inasmuch 
as  they  would  not  receive  it  for  baptism,  but 
were  immersed.  By  continuing  their  member- 
ship in  such  a  church,  therefore,  they  are  sup- 


THE    RAPiiST    CHURCH    mRECTORY.  227 

porting  what  they  themselves  believe  and  confess 
to  be  an  error.  For  this  reason,  Baptists  do 
properly  refuse  them  an  invitation  to  the  Lord's 
Table. 

/  IV. — Pedobaptist  Communion. 

Pedobaptist  churches  believe  in,  and  prac- 
tise close  communion  as  really,  though  not  to 
the  same  extent,  as  do  the  Baptists.  And  all 
v5uch  churches  admit,  and  profess  to  be  governed 
bj''  the  same  rules  and  principles,  as  to  the 
terms  and  subjects  of  communion,  as  do  Baptist 
churches  themselves;  the  same  as  are  set  forth 
above.  The  real  difference  is  in  their  views 
of  baptism. 

These  churches,  whether  they  be  Congrega- 
tion alists,  Episcopahan,  Methodist,  Presbyterian, 
or  of  any  other  evangelical  denomination,  agree 
entirely  with  the  Baptists,  that  persons  must 
receive  baptism  before  being  admitted  to  the 
Supper.  Nor  will  they  allow  any,  though  they 
be  their  dearest  friends,  and  acknowledged  to 
1)0  truly  regenerate  and  hving  godly  lives,  to 
come  to  the  communion  until  they  have  been 
baptized,  as  theij — that  is,  the  chvrch,  not  the 
individual — understand  baptism,  either  by 
sprinkling,     pouring,     or    dipping.     All     others 


228  THE    BAPTIST    CHURCH    DIRECTORY. 

they   exclude   from   the   Lorcrs   Table,   thereby 
practising  close  communion. 

Now,  for  the  communion  to  be  really  open,  the 
church  must  impose  no  conditions,  must  require 
no  qualifications,  but  leave  it  entirely  to  the 
choice  of  the  individual,  to  partake  or  not,  as  he 
may  please,  and  according  as  his  personal  wish, 
or  sense  of  propriety,  may  dictate.  The  moment, 
a  church  says,  the  person  must  be  baptized,  or 
converted  even,  or  must  comply  with  any  other 
condition,  that  moment  it  restricts  the  commu- 
nion to  a  specific  class,  shutting  out  all  others, 
and  of  necessity  it  becomes  a  restricted,  or  close 
communion.     This  result  is  inevitable. 

All  churches  that  claim  the  right  to  judge  of 
the  fitness  of  persons  who  receive  the  Supper, 
and  admit  only  those  who  have  complied  with 
certain  conditions  as  prerequisites,  excluding  all 
others,  are  truly  and  properly  close  communion. 
And  those  only  are  truly  and  properly  open  com- 
munion, which  allow  all  persons  to  be  judges, 
each  in  his  own  case,  of  his  fitness  for  the  ordi- 
nance, and  to  receive  it  if  he  desires  to  do  so. 

Baptists  and  Pedobaptists  agree  as  to  the  rela- 
tions of  the  ordinances,  and  as  to  the  terms  of 
communion,  but  differ  as  to  what  baptism  is;  or 
rather,  as  to  how  it  is  to  be  administered.  Bap- 
tists assert  that  dipping  is  its  only  mode,  while 


THE    BAPTIST    CHURCH    DIRECTORY.  229 

Pedobaptists  declare  that  it  may  properly  be  ad- 
ministered by  dipping,  pouring,  or  sprinkling. 
They  all  agree  that  baptism  is  a  prerequisite  to 
the  communion;  consequently,  that  no  person, 
howev^er  good  and  holy,  has  a  right  to  the  latter 
until  he  has  received  the  former.  They  all  agree, 
further,  that  the  church  which  spreads  the  Sup- 
per, is  to  judge  whether  those  who  desire  to 
come  to  it  are  qualified,  by  having  complied 
with  the  conditions. 

It  is  true,  Baptists  carry  their  close  comnui- 
nion  one  step  further  than  Pedobaptists  do,  by 
excluding  them  from  the  Supper,  as  they  exclude 
others,  but  for  the  same  reason,  and  by  the  same 
rule.  The  difference  between  them  consists  in 
their  different  views  of  what  constitutes  baptism. 
Pedobaptists  are  therefore  most  unreasonable, 
who  say  they  do  not  object  to  Baptists'  views 
of  baptism,  but  dislike  their  close  communion; 
whereas,  the  real  difficulty  is  with  baptism.  If 
their  views  of  baptism  are  correct,  their  close 
communion  follows  of  necessity,  even  according 
to  the  reasoning  and  practice  of  Pedobaptists 
themselves.  All  follow  the  same  rule  as  to  the 
Supper.  They  should,  therefore,  first  prove  that 
immersion  is  not  the  only  mode  of  baptism  taught 
in  the  New  Testament,  or  cease  their  objection 
to  close  communion  as  practised  by  Baptists. 


230        THE    BAPTIST    CriURCH    DIRECTORY. 

It  must  not  be  overlooked,  also,  that  in  one 
direction,  Pedobaptists  carry  their  practice  of 
close  communion  much  further  than  the  Baptists 
do;  inasmuch  as  they  exclude  from  the  Lord's 
Table  a  large  class  of  their  own  members,  viz., 
baptized  children,  not  allowing  them  communion, 
though  they  be  members.  Baptists  no  not  deny 
the  Supper  to  their  own  members,  in  good  stand- 
ing. If  children  are  suitable  subjects  for  bap- 
tism, it  seems  most  unreasonable  to  exclude  them 
from  the  communion. 

v.- — Objections  Answered. 

Various  ohjections  are  urged  by  Pedobap- 
tists against  the  views  and  pra^ctices  of  Baptists 
respecting  the  Communion. 

1.  Baptists  are  sometimes  asked  by  Pedobap- 
tists, ''Why  do  3^ou  not  invite  us  to  your  com- 
munion? Is  it  because  you  do  not  consider  us 
Christians?" 

To  this,  the  simple  answer  is,  Because  you  have 
not  been  baptized.  And  Baptists  might  inquire 
in  return,  Why  do  you  not  invite  to  your  com- 
munion persons  converted  but  not  baptized? 
Are  they  not  Christians?  If  Christ  has  received 
them,  why  do  you  reject  them? 

2.  Again  it  is  said,  ''Ba])tisin  is  not  a  saving 


THE    BAPTIST    C?IURCH    DIRECTORY.  231 

ordinance;  why,  then,  make  it  a  test  of  eom- 
munion?" 

To  this  the  answer  is.  Why  do  you  make  bap- 
tism a  test  of  communion,  by  refusing  to  com- 
mune with  those  whom  you  say  have  not  been 
baptized?  But,  shall  we  refuse  to  obey  Christ 
unless  it  be  in  something  which  we  consider  sav- 
ing? Shall  we  disregard  plain  positive  com- 
mands, because  we  dishke  them?  Baptists  do 
not  practise  immersion  because  it  is  saving, 
but  because  *t  is  commanded.  They  do  not  bap- 
tize candidates  to  save  them;  but  to  show  that 
they  are  already  saved;  that  is,  in  a  sta  e  of  grace 
or  salvation.  Those  who  recognize  Christ  as 
their  only  lawgiver  in  matters  of  religion^  should 
not  presume  to  question  the  propriety,  or  decide 
as  to  the  importance  of  his  commands.  Their 
duty  is  to  obey. 

3.  Or  the  objection  may  be  urged  in  this  form, 
*'You  make  too  much  of  baptism;  you  make  it 
a  saving  ordinance.'' 

To  this  objection,  this  is  the  reply:  We  do  not 
make  it  a  saving  ordinance,  because  we  will  not 
administer  it  to  persons  until  after  they  have 
exercised  a  saving  faith  in  Christ.  They  are, 
therefore,  saved  before  we  will  baptize  them. 
You  are  the  ones  who  make  baptism  a  saving 
ordinance,   l:)y   adnunistering  it   to   unconscious 


232  THE    BAPTIST    CHURCH    DIRECTORY. 

infants  before  they  can  exercise  repentance  or  a 
saving  faith,  beheving  that  in  some  mysterious 
way  their  salvation  is  more  probable,  than  if  not 
baptized,  and  consequently  believing  that  bap- 
tism has  a  sanctifying,  or  a  saving  efficiency,  on 
those  to  whom  it  is  administered. 

4.  It  is  also  said,  ''We  invite  you  to  our  com- 
munion; why  do  you  not  show  the  same  liberal 
and  generous  spirit?'' 

To  which  they  reply,  You  can  well  afford  to 
invite  us,  and  do  no  violence  to  your  conscience, 
because  3^ou  believe  that  our  baptism  is  scrip- 
tural and  valid.  But  since  we  do  not  believe 
that  your  baptism  is  either  scriptural  or  vahd, 
we  cannot  invite  you  to  the  Lord's  Table  without 
doing  what  we  believe  to  be  contrary  to  the  Gos- 
pel, thereby  violating  our  consciences. 

5.  Some  urge  this  objection,  ''It  is  the  Lord's 
Table,  wh}^,  therefore,  do  you  exclude  any  of  the 
Lord's  people?'' 

A  sufficient  answer  is  to  say,  It  is  the  Lord's 
Table,  therefore  we  have  no  discretion  in  the  case. 
We  have  no  right  to  do  less  or  more  than  he  has 
commanded.  If  it  were  our  table,  we  might  in- 
vite all.  But  we  must  not  love  our  brethren  bet- 
ter than  we  love  Christ.  We  must  not  be  so 
anxious  to  please  and  commune  with  the  disci- 
ples, as  to  disobey  the  Master  for  the  sake  of  do- 


THE    BAPTIST    CHURCH    DIRECTORY.  233 

ing  it.  Because  it  is  the  Lord's  Table,  we  cannot 
go  beyond  his  instructions.  We  must  be  guided 
not  by  sympathies  for  our  brethren,  but  by  love 
for  our  Lord:  that  love  which  obeys. 

6.  Sometimes  it  is  said,  ''If  the  Lord  has  re- 
ceived us,  why  should  not  you?" 

This  supposes  that  all  whom  the  Lord  receives 
to  a  spiritual  fellowship  with  himself,  in  the  for- 
giveness of  sins,  the  church  ought  to  receive  to 
its  communion.  If  this  be  so,  then  ought  Pedo- 
baptists  to  receive  unbaptized  converts  to  their 
communion.  But  this  is  an  error.  The  Lord 
receives  children  dying  in  unconscious  infancy, 
but  that  is  no  reason  why  the  church  should 
administer  the  Supper  to  such. 

7.  Again  this  objection  is  urged,  ''We  hope 
to  commune  together  in  heaven,  ought  we  not, 
therefore,  to  commune  together  on  earth?" 

This,  Hke  most  other  similar  objections,  is  prob- 
ably made  more  for  the  sake  of  objecting  than 
because  it  has  any  force  against  what  is  called 
"close  communion."  It  is  based  on  a  misconcep- 
tion of  the  true  nature  of  Christ's  temporal  king- 
dom, and  the  distinction  between  the  earthly  and 
the  heavenly  states  of  the  church.  It  supposes 
that  we  should  invite  to  the  Lord's  Table  all  with 
whom  we  hope  to  commune  in  heaven.  If  this 
be  true,  then  Pedobaptists  are  doing  wrong  as 


234  THE    BAPTIST    CHURCH    DIRECTORY. 

well  as  Baptists.  But  this,  also,  is  an  error.  We 
all  hoj)e  to  meet  many  from  among  papists,  here- 
tics, and  perhaps  heathen,  many  even  who  are 
now  unconverted,  in  heaven.  But  is  that  any 
reason  why  v/e  should  invite  them  to  the  fellow- 
ship of  the  church  now?  Certainly  not.  Christ 
has  given  his  church  laws,  regulations,  offices, 
and  ordinances,  to  fit  it  for  its  work,  and  meet 
the  conditions  of  its  earthly  state,  none  of  which 
will  he  had  or  needed  in  the  heavenly  state. 

8.  Baptists  are  sometimes  accused  of  being 
^'bigoted,^'  ''unkind,"  ''sectarian,''  "thinking 
themselves  better  than  others,"  "opposed  to 
Christian  union,"  because  they  practise  a  re- 
stricted communion. 

The  same  charge  might  be  brought  with  equal 
force  against  Pedobaptists,  since  they  also  prac- 
tise a  restricted  conmiunion.  But  how  can 
these  charges  be  made  against  those  who  are 
simph^  and  only  attempting  to  do  what  they  con- 
scientiously beheve  the  law  of  Christ  requires 
them  to  do?  If  they  are  mistaken,  show  them 
their  error.  They  have  no  love  for,  nor  profit  in 
close  communion,  aside  from  their  desire  to  obe> 
Christ.  They  believe  and  practise  it  under  great 
temporal  disadvantages,  bearing  the  censures  of 
their  brethren  on  account  of  it.  Their  only  at- 
tachment to  it  or  interest  in  it,  arises  from    the 


THE    BAPTIST    CHURCH    DIRPXTORY.  235 

fact  that  they  believe  it  to  be  according  to  the 
will  and  the  word  of  Christ,  and  they  desire  to  be 
found  obeying  the  divine  requisition.  Prove  to 
them  that  sprinkling  is  enjoined  in  the  New 
Testament,  for  baptism,  or  that  iinhaptized  per- 
sons should  be  admitted  to  the  Lord's  Supper, 
and  they  will  abandon  restricted  communion. 
Ifntil  this  is  done,  all  unkind  censures,  for  doing 
what  they  beheve  to  be  right,  appear  very  much 
as  if  those  who  make  them,  have  a  secret  con- 
viction that  they  themselves  are  the  ones  in  error, 
which  unpleasant  conviction  they  wish  to  hide 
by  objecting  to  others. 

liCt  every  one  who  professes  to  love  Christ, 
endeavor  to  maintain  a  spirit  of  humility  and 
meekness,  being  gentle  and  kind  to  all,  never 
accusing,  ever  forgiving;  by  careful  study  of 
God's  word,  and  prayer  for  the  illumination  of 
the  Holy  Spirit,  seeking  to  know  what  the  Divine 
Truth  teaches,  and  vrhat  the  will  of  God  is,  and 
allowing  no  human  influence  to  prevent  a  strict 
obedience  to  God's  word,  in  ell  things. 


CHAPTER  V 

QUESTION  OF   OFFICERS 

How  many  kinds  of  officers  may  a  church  have, 
according  to  the  teachings  of  the  New  Testament  and 
the  practice  of  the  apostles  and  primitive  Christians  ? 

The  Baptists,  along  with  some  other  denominations 
of  Christians,  assert  that  there  are  two  only,  pastors 
and  deacons.  Some  denominations,  however,  say 
there  ought  to  be  three  orders  in  the  ministry,  and  the 
Roman  Church  has  carried  the  number  up  to  ten  or 
twelve. 

In  the  New  Testament  the  terms  "bishop"  or  "pas- 
tor," and  "  presbyter "  or  "  elder,"  indicate  the  same 
office,  and  they  are  frequently  applied  to  the  same  in- 
dividual.-^ The  bishop  was  the  pastor  or  overseer  of  the 
church.  The  deacons  were  chosen  to  attend  rather  to 
the  temporal  affairs  of  the  church,  and  thus  allow  the 
pastor  or  bishop  to  devote  himself  exclusively  to  its 
spiritual  interests. 

Neander  observes  that  the  word  "presbyter"  or 
"  elder  "  indicated  rather  the  dignitj'  of  the  office,  since 
presbyters  among  the  Jews  were  usually  aged  and  ven- 
erable men,  while  "  episcopos  "  or  "  bishop  "  designated 
the  nature  of  their  work  as  overseers  or  pastors  of 

1  See  Part  First,  Chapters  II  and  VII. 
236 


QUESTION   OF   OFFICERS  237 

the  churches.  The  former  title  was  used  by  Jewish 
Christians  as  a  name  familiar  in  the  synagogue,  while 
the  latter  was  chiefly  used  by  the  Greek  and  other  Gen- 
tile converts  as  more  familiar  and  expressive  to  them. 

The  bishojos,  presbyters,  pastors,  or  by  whatever  other 
name  they  might  be  called,  were  equal  in  authority 
and  dignity  of  office.  There  was  no  high  order  of  the 
clergy,  placed  over  other  and  lower  orders,  as  is  now 
seen  in  some  churches ;  but  in  process  of  time,  as 
young  or  feeble  churches  grew  up  near,  or  arose  out  of 
those  that  were  older  and  stronger,  it  gradually  came 
to  pass  that  the  pastors  of  the  older  and  stronger  ones 
secured  an  ascendency  over  the  feebler ;  and  the  older 
churches  themselves  obtained  a  controlling  power  over 
the  younger.  Thus  arose  the  rule  of  the  metropolitan 
over  the  provincial  churches,  and  the  higher  clergy 
over  the  lower,  and  the  multiplication  of  orders  in  the 
ministry. 

This  departure  from  apostolic  practice  was  natural, 
though  not  scriptural.  It  is  easily  traced  in  history, 
and  generally  conceded  by  scholars  and  historians. 

In  the  Epistles  of  Paul,  the  titles  "  presbyter "  or 
"  elder,^'  and  "  episcopos  "  or  "  bishop,"  are  used  inter- 
changeably, and  often  applied  to  the  same  individual. 
The  qualifications  and  duties  of  the  bishop  and  elder 
are  the  same. 

Pastors  and  deacons  are  therefore  the  only  scrip- 
tural officers  in  the  gospel  church.  With  these  views 
entirely  agree  many  eminent  Christian  writers,  both 
ancient  and  modern,  a  great  part  of  whom  are  stanch 
prelatists  themselves.  Among  these  may  be  men- 
tioned Bernaldus,  Isidorus,  Theodoret,  Chrysostom, 
Jerome,  Whittaker  and  Usher, 


CHAPTER  VI 

QUESTION  OF   CHURCH  GOVERNMENT 

What  form  of  cliurcli  government  was  established 
or  indicated  by  the  New  Testament?^  How  ought 
churches  to  be  governed,  and  by  whom  should  their 
affairs  be  administered  ? 

There  are  in  existence  three  forms  of  church  govern- 
ment :  the  j^relatical,  in  which  the  governing  power 
resides  in  prelates  or  bishops,  as  in  the  church  of 
Rome,  the  church  of  England,  or  the  Greek  church ; 
the  presbyterian,  in  which  the  governing  power  resides 
in  presbyteries  and  synods,  as  in  the  Scotch  Kirk,  the 
Lutheran,  and  the  various  Presbyterian  churches ;  the 
independent,  in  which  the  governing  power  resides  in 
the  members  of  each  individual  church,  as  in  the  Bap- 
tist, Congregational  and  Independent  churches.  Which 
of  these  forms  of  government  corresponds  most  nearly 
to  the  constitution  and  government  of  the  apostolic 
churches  ? 

Each  Baptist  church  is  distinct  from,  and  indepen- 
dent of,  all  others,  having  no  organic  connection  with 
any,  though  maintaining  with  all  a  friendly  Christian 
intercourse.  The  government  is  administered  by  the 
body  of  the  members.     No  one  possesses  a  preeminence, 

1  See  Part  First,  Chapter  VI. 
238 


QUESTION   OF   CHURCH   GOVERNMENT        239 

but  all  enjoy  an  equality  of  rights.  This,  the  Baptists 
assert,  is  according  to  the  idea  and  practice  of  the 
primitive  churches,  and  the  teachings  of  the  New 
Testament. 

To  confirm  this  view,  it  will  be  found  that  the  apos- 
tles regarded  and  treated  the  churches  as  independent. 
They  directed  their  epistles  to  the  churches  as  such, 
and  addressed  the  members  as  equals  among  them- 
selves. They  reported  their  doings  to  the  churches, 
and  enjoined  upon  them  the  duty  of  discipline.  They 
also  recognized  the  right  of  the  churches  to  elect  their 
own  officers. 

Mosheim  declares  :  ^'  The  power  of  enacting  laws,  of 
appointing  teachers  and  ministers,  and  of  determining 
controversies  was  lodged  in  the  people  at  large." 

Neander  says  :  "  The  churches  were  taught  to  govern 
themselves.  The  brethren  chose  their  own  officers 
from  among  themselves."  With  these  views  agree 
many  other  able  scholars  and  historians. 

Mosheim  describes  the  primitive  church  thus: 
"Each  independent  church,  which  had  a  bishop  or 
presb3rter  of  its  own,  assumed  to  itself  the  forms  and 
rights  of  a  little  republic  or  commonwealth."  Dr. 
Barrows,  Dr.  Burton,  Archbishop  Whately,  with  other 
prelatists,  agree  v/itli  this  opinion,  as  likewise  do  nearly 
all  reliable  authorities  on  the  history  and  constitution 
of  the  primitive  churches. 

In  this  respect,  therefore.  Baptist  churches  are  un- 
questionably founded  on  the  apostolic  model. 


CHAPTER  VII 

HISTORY  OF   THE  BAPTISTS 

The  question  is  often  asked  by  persons  not  ac- 
quainted with  Baptist  history,  "  Where  did  the  Bap- 
tists originate?"  "How  old  are  they?"  "Who 
were  their  founders  ?  "  Really  it  is  not  so  important 
to  know  when,  or  how  a  denomination  originated,  as 
to  know  whether  they  believe  and  live  according  to 
the  gospel.  All  that  is  old  is  not  true  ^  nor  is  it  any 
evidence  that  a  church  is  scriptural  because  it  may 
boast  of  antiquity.  However,  a  glance  at  Baptist  his- 
tory will  not  be  unprofitable. 

I.    Early  Sects 

It  is  conceded  by  those  who  are  familiar  with  his- 
tory, that  from  the  da}' s  of  the  apostles  down  to  the 
present  time  there  have  existed  companies,  congrega- 
tions and  sects  of  Christians  separate  from  the  pre- 
vailing ecclesiastical  establishments  of  state.  As  soon 
as  the  latter  fell  into  error  and  became  proud,  corrupt 
and  worldly,  thus  departing  from  the  simplicity  and 
spirituality  of  the  gospel,  those  who  retained  their 
evangelical  piety  withdrew  from  the  multitude,  wor- 
shiped by  themselves,  and  served  God  according  to  the 
dictates  of  their  own  conscience.      They  maintaineu 


HISTOllY    OF   THE  BAPTISTS  241 

the  doctrines  and  ordinances  of  Christ,  as  he  had  de- 
livered them  to  his  disciples,  and  they  were  his  true 
and  faithful  witnesses. 

During  every  spiritually  obscure  period,  since  the 
kingxlom  of  Christ  appeared,  these  sects  and  companies 
are  admitted  to  have  existed.  They  have  been  called 
by  many  names,  and  have  differed  somewhat  among 
themselves  in  each  age  and  in  the  various  countries. 
By  the  prevailing  establishments  from  which  they 
were  separated,  they  have  been  termed  heretics,  and 
have  been  perpetually  slandered  and  persecuted. 
Thousands  on  thousands  of  them  have  been  put  to 
death  by  the  most  painful  torture,  while  those  that 
were  spared  to  live  have  been  afflicted  by  unequaled 
cruelties.  Emperors,  kings,  synods  and  councils  have 
persecuted  them  with  every  device  which  malice  could 
invent  or  power  execute,  in  order  to  waste,  blot  out 
and  exterminate  them  from  the  earth. 

They  were  the  few  among  the  many,  the  weak  op- 
pressed by  the  strong.  With  none  to  plead  their  cause 
or  defend  their  rights,  they  could  only  suffer.  Though 
calumniated  by  their  enemies,  who  accused  them  of 
every  crime,  and  charged  them  with  every  enormity, 
they  were  the  purest  and  the  best  of  the  ages  and  the 
countries  in  which  they  lived,  maintaining  the  doc- 
trines and  ordinances  of  the  gospel  well-nigh  blame- 
less. Many  of  them  had  sepg.  -^ted  from  the  prevailing 
state  organizations  to  find  a  purer  worship  elsewhere, 
while  the  greater  part  had  never  been  connected  with 
llie  Roman  hierarchy. 

Like  some  rivulet  which  pursues  its  way  from  the 
mountains  to  the  sea,  parallel  to,  but  never  mingling 
with  the  broad  and  turbulent  stream,  these  people  have 


242  AMERICAN    BAPTIST   CHUrvCIIES 

come  down  from  the  first  ages  of  Christianity,  preserv- 
ing and  transmitting  to  posterity  the  purest  forms  of 
practical  godliness  and  evangelical  faith  known  to  his- 
tory during  those  subsequent  centuries  of  darkness 
and  corruption.  The  reproaches  and  persecutions 
which  they  suffered  came  as  the  result  of  the  testi- 
mony which  they  bore  against  the  errors  and  crimes 
that  were  practiced  in  the  name  of  religion.  No  doubt 
they  had  some  faults,  and  maintained  some  errors ;  but 
these  were  fewer  by  far  than  those  of  their  enemies. 

During  the  first  two  centuries,  Messalians,  Euchites, 
Montanists,  were  the  names  by  which  some  of  these 
sects  were  known. 

In  the  third,  fourth  and  fifth  centuries  the  Kova- 
tians  arose,  and  became  exceedingly  numerous,  spread- 
ing throughout  the  Eoman  empire,  notwithstanding 
the  persecutions  heaped  upon  them  by  their  enemies. 

Then  came,  in  the  fourth  century,  the  Donatists 
also,  who  multiplied  rapidly,  spread  far  and  wide,  and 
continued  long  to  exist. 

In  the  seventh  century  the  Paulicians  began  to  at- 
tract public  attention,  and  long  continued,  with  others, 
the  objects  of  hatred  and  persecution  by  the  Koman 
Church. 

All  these  professed  to  hold  the  New  Testament  as 
the  only  rule  of  faith  and  practice,  and  to  live  by  its 
teachings.  They  held  that  none  ought  to  be  received 
to  membership  in  the  churches,  except  the  truly 
regenerate.  They  rebaptized  those  received  among 
them  from  the  Church  of  Eome.  For  this  they  were 
called  "  Anabaptists."  They  rejected  infant  baptism,  as 
Mosheim,  Allix,  Robinson  and  other  historians  assert. 
They  baptized  by  immersion,  like  all  those  of  these 


HISTORY   OF   THE   BAPTISTS  243 

centuries  who  bore  the  name  of  Christian.^  Robinson, 
the  historian,  calls  them  "  Trinitarian  Baptists."  The 
Paulicians  became  exceedingly  numerous,  and  were  so 
cruelly  persecuted  that  the  Empress  Theodora  is  said 
to  have  caused  not  less  than  one  hundred  thousand  to 
be  put  to  death,  after  confiscating  their  property. 

About  the  close  of  the  tenth  century  came  into 
notice  the  Paterines,  who  probably  were  substantially 
the  same  people  as  those  who  previously  existed  under 
other  names.  These  also  rejected  infant  baptism,  pro- 
tested against  the  corruptions  of  the  Roman  Church, 
and,  in  consequence,  suffered  severe  and  continued 
persecution. 

In  the  eleventh  and  the  following  centuries,  these 
sects  took  new  names,  and  attracted  new  attention 
throughout  Europe.  They  were  called  Waldenses,  Albi- 
genses,  Vaudois,  Cathari,  Poor  Men  of  Lyons.  They 
became  very  numerous ;  and  for  centuries  they  con- 
tinued to  multiply,  and  likewise  to  suffer  persecution. 

All  these  ancient  sects,  though  not  Baptists,  held 
)he  prevailing  opinions  which  now  characterize  the 
latter.  They  asserted  the  rights  of  faith  and  con- 
science, rejecting  the  authority  of  the  popes,  and  the 
interference  of  princes  in  matters  of  religion ;  they 
denied  infant  baptism ;  they  baptized  by  immersion ; 
they  declared  the  Bible  to  be  the  only  rule  of  faith 
and  practice  in  matters  of  religion  ;  and  they  admitted 
none  to  their  churches  except  the  regenerate  and  godly. 
They  differed  somewhat  among  themselves  in  different 
countries  and  in  different  times,  which  was  natural, 
since  they  had  no  general  ecclesiastical  organization, 

1  See  Part  Second,  Chapters  III,  IV  and  V, 


244  AMERICAN   BAPTIST   CHURCHES 

but  existed  as  independent  churches  and  communities, 
constantly  harassed,  persecuted  and  scattered  by  their 
enemies. 

From  the  apostolic  age  to  the  Reformation  these 
people  were  the  purest  and  the  best  of  whom  the  world 
could  boast.  They  were  the  true  church  and  people 
of  God.  At  the  time  of  the  Eeformation,  these  sects, 
to  a  great  degree,  affiliated  with  and  were  lost  in  the 
multitudes  of  the  Reformers.  They  who  maintained 
a  separate  existence,  as  the  Waldenses  of  Piedmont, 
abandoned  immersion,  adopted  infant  baptism,  and 
took  the  general  forms  of  faith  and  worship  adopted 
by  Protestant  Pedobaptists. 

II.     Dutch  Baptists 

The  Baptists  of  Holland  are  acknowledged  by  his- 
torians to  have  had  an  early  origin.  Mosheim  says, 
"The  true  origin  of  that  sect  which  acquired  the 
name  of  Anabaptists  is  hid  in  the  remote  depths  of 
antiquity,  and  is  consequently  extremely  difficult  to 
be  ascertained."  ^  Zwingle,  the  Swiss  reformer,  a  con- 
temporary of  Luther's,  says,  "  The  institution  of  Ana- 
baptism  is  no  novelty,  but  for  thirteen  hundred  years 
has  caused  great  disturbance  in  the  church."  If  it 
had  existed  thirteen  hundred  years  before  Zwingle,  it 
must  have  gone  back  to  within  two  hundred  years  of 
Christ,  to  say  the  least. 

Dr.  Dermont,  chaplain  to  the  king  of  Holland,  and 
Dr.  Ypeij,  theological  professor  at  Groningen,  received 
some  years  ago  a  royal  commission  to  prepare  a  history 
of  the  Dutch  Reformed  Church.    That  history  contains 

1  Maclain's  Translation,  Edition  of  1811. 


HISTORY    OF    THE   BAPTISTS  245 

the  following  manly,  generous  and  truthful  testimony 
touching  the  Dutch  Baptists:  "We  have  now  seen 
that  the  Baptists,  who  were  formerly  called  Anabap- 
tists, and  in  later  times  Mennonites,  were  original 
Waldenses,  and  have  long  in  the  history  of  the  church 
received  the  honor  of  that  origin.  On  this  account 
the  Baptists  may  be  considered  the  only  Christian 
community  which  has  stood  since  the  apostles,  and  as 
a  Christian  society,  which  has  preserved  pure  the  doc- 
trines of  the  gospel  through  all  ages." 

This  is  earnest  and  reliable  testimony  from  those 
who  are  not  Baptists,  and  who  have  no  personal  sym- 
pathy witli  the  Baptists,  but  who  speak  frankly  the 
truths  which  history  has  recorded. 

III.     Welsh  Baptists 

The  Welsh  Baptists  trace  their  origin  directly  to 
the  apostles.  They  urge  in  favor  of  the  claim  reasons 
so  cogent  as  have  never  been  disproved.  When  Austin, 
the  Eoman  monk,  visited  Wales  about  the  close  of  the 
sixth  century,  he  found  a  community  of  more  than 
two  thousand  Christians,  living  quietly  in  the  moun- 
tains, who  discarded  the  authority  of  Rome.  Austin 
labored  to  bring  them  to  what  he  considered  the  true 
faith.  They  refused  all  his  overti.^-es.  Yielding  in 
general  matters,  he  reduced  his  demand  to  three  par- 
ticulars, namely,  that  they  should  observe  Easter  in 
due  form,  as  ordered  by  the  church,  that  they  should 
christen  or  baptize  their  children,  and  that  they 
should  preach  to  the  English  the  word  of  God,  as  for- 
merly directed. 

This  demand  upon  them  proves  that  they  neither 


246  AMERICAN   BAPTIST   CHURCHES 

observed  the  feast  of  Easter  nor  baptized  their  chil- 
dren. Nor  would  they  submit  to  this  final  demand. 
AVhereupon  Austin  threatened  them  with  war  and 
destruction.  Not  long  after,  Wales  was  invaded  by 
the  Saxons,  and  many  of  these  Christians  cruelly 
murdered,  it  was  believed,  at  the  instigation  of  the 
exacting  and  bigoted  Austin. 

IV.     ExGLisH  Baptists 

In  England,  from  the  twelfth  to  the  seventeenth 
centuries,  many  Baptists  suffered  cruel  persecutions 
and  death,  by  burning,  drowning,  beheading,  with 
many  inhuman  tortures,  because  they  worshiped  God 
according  to  the  dictates  of  his  word  ar.i  their  own 
conscience,  and  refused  to  submit  their  faith  to  the 
dictates  of  popes  and  kings. 

In  1538  royal  edicts  were  issued  against  them,  and 
several  were  burnt  in  Smithfield.  Brandt  writes  that, 
"  In  the  year  1538,  thirty-one  Baptists  that  fled  from 
England  were  put  to  death  in  Delft,  in  Holland ;  the 
men  were  beheaded  and  the  women  drowned."  Bishop 
Latimer  declares  that  "  Baptists  were  burned  in  dif- 
ferent parts  of  the  kingdom,  and  went  to  death  with 
good  integrity,"  during  the  time  of  Edward  VI.  Under 
the  rule  of  the  Catholic  Mary,  they  suffered,  perhaps, 
no  more  than  under  that  of  the  Protestant  Elizabeth; 
for  during,  the  reign  of  the  latter,  a  congregation  of 
Baptists  was  discovered  in  London,  and  some  were 
banished,  twenty-seven  imprisoned,  and  two  burnt  at 
Smithfield.  In  1639  Bailey  wrote  that,  "  Under  the 
shadow  of  independency,  they  have  lifted  up  their 
heads,  and  increased  their  numbers  above  all  sects  in 


HISTORY   OF   THE  BAPTISTS  247 

the  land.  They  have  forty-six  churches  in  and  about 
London.  They  are  a  people  very  fond  of  religious 
liberty,  and  very  unwilling  to  be  brought  under  bond- 
age of  the  judgment  of  any  other." 

V.     AsiEKicAx  Baptists 

The  history  of  the  American  Baptists  goes  back 
somewhat  more  than  two  hundred  years.  At  what 
time  they  first  came  to  the  country  it  is  impossible  to 
say.  The  first  church  was  organized  at  Providence, 
R.I.,  under  the  care  of  Roger  Williams,  in  1639.  Mr. 
Williams  was  born  in  Wales,  in  1598,  and  educated  at 
Oxford,  England.  He  came  to  America  in  1630,  and 
was  minister  of  the  Puritan  Church  at  Salem,  Mass. 
Adopting  Baptist  tenets  soon  after,  however,  he  was 
banished  from  Massachusetts.  After  having  endured 
many  severe  hardships  in  consequence,  he  settled  at  a 
point  which  afterward  became  the  site  of  the  city  of 
Providence.  With  a  few  followers  of  like  faith,  he 
laid  the  foundations  of  this  city;  and,  procuring  a 
charter  for  the  new  colony,  he  became  the  founder  of 
Rhode  Island,  calling  both  the  state  and  city  Provi- 
dence, in  recognition  of  the  divine  guidance  and  pro- 
tection which  he  had  experienced. 

Roger  Williams  was  the  first  governor  of  the  colony, 
as  well  as  first  pastor  of  the  church.  He  gave  complete 
religious  toleration  to  all  who  chose  to  settle  in  his 
colony.  He  was  thus  the  first  civil  authority,  and 
Rhode  Island  the  first  state  to  olfer  absolute  liberty  to 
every  one  to  worship  God  according  to  his  own  choice. 
As  no  Baptist  i.iinistcr  was  obtainable  in  the  colony, 
3lr.  Williams  was  immersed  by  one  of  his  associates, 


248  AMERICAN   BAPTIST   CHURCHES 

a  layman,  whom  he  in  turn  baptized.  The  church 
was  organized  in  1639.  Because  of  the  toleration 
granted  to  all,  other  Baptists,  who  had  suffered  else- 
where, collected  at  Providence,  and  at  an  early  period 
spread  through  Ehode  Island,  and  the  other  colonies. 

Churches  were  established  in  the  following  order 
in  the  cities  mentioned  below:  Newport  (a  second 
church),  1656 ;  Swansea,  Mass.,  1663 ;  Boston,  1665 ; 
North  Kingston,  E.I.,  1665;  South  Kingston,  E.I., 
1680;  Tiverton,  E.L,  1685 ;  Middletown,  N.J.,  1688; 
Dublin  (now  a  part  of  Philadelphia),  Pa.,  1689 ;  Pis- 
cataway,  N. J.,  1689 ;  Charleston,  S.C.,  1690 ;  Cohan- 
sey,  N. J.,  1691 ;  Swansea  (a  second  church),  1693 ; 
Philadelphia,  1698 ;  Welsh  Tract,  Del.,  1701 ;  Groton, 
Conn.,  1705 ;  Smithfield,  R.I.,  1706 ;  Hopkinton,  R.I., 
1708. 

The  belief  and  practices  of  the  Baptists  multiplied 
steadily.  In  1768  there  were,  according  to  Edwards' 
Tables,  137  churches  in  America.  In  1790,  according 
to  Asplund's  Register,  there  were  872  churches,  722 
ordained  and  449  unordained  ministers,  and  64,975 
communicants.  In  1812,  according  to  Benedict's  His- 
tory,^ the  number  of  churches  was  2633;  ordained 
ministers,  2142 ;  associations.  111 ;  and  members, 
204,185.  In  1836,  according  to  Allen's  Trienuial 
Register,  there  were  372  associations,  7299  churches, 
4075  ordained  and  966  licensed  ministers,  and  517,523 
church  members,  including  the  small  denominations  of 
the  Seventh-day,  Six-principle,  and  Pree-will  Baptists.^ 

1  According  to  revised  statistics  of  the  Baptists,  now  generally 
accepted,  the'following  are  the  figures  for  1812:  172,972  members, 
216-t  churches,  and  1605  ministers. 

2  Complete  statistics  will  be  found  at  the  end  of  the  book,  pp.  234 
to  243. 


CHAPTER  VlJl 

FORMS   AND   BLANKS 

There  is  no  fixed  or  necessary  form  for  letters  of 
dismission,  of  commendation  or  notification,  or  for 
minutes  or  certificates.  They  vary  according  to  the 
tastes  or  customs  of  the  churches.  The  following 
present  the  forms  in  common  use :  — 

1,   Letter  of  Dismission} 

The Baptist  Church  of 

to  the Baptist  Church  of  — — . 

Dear  Brethren  : 

This  is  to  certify  that  ■ is  a  member  in 

good  and  regular  standing  with  us  and  at  own 

request  is  hereby  dismissed  from  us  for  the  purpose  of 

uniting  with  you.     When  has  united  with  you, 

connection  with  us  will  cease. 

Done  by  order  of  the  church. 
New  York,  May  — ,  19—, 

,  Church  Clerk. 

This  letter  is  valid  for months. 

1  See  Part  First,  Chapters  III,  1  and  VIIL 
249 


250  AMERICAN   BAPTIST   CHURCHES 

2.   Letter  of  Notification. 

Chicago,  May  — ,  19 — . 

To  the Baptist  Church 

of . 

Dear  Buethren: 

This  certifies  that was  received  into  the 

membership  of   the  Baptist  Church,  by  letter 

from  you.  May  — ,  19 — . 

,  Church  Clerk. 

NOTES 

1.  It  is  usual  to  limit  letters  to  a  specified  period.  This  is 
most  commonly  six  months.  If  they  are  not  used  during  that 
time,  they  become  void,  and  the  persons  to  whom  they  are  given 
continue  to  be  members  of  the  church  which  granted  them.  In 
this  case  an  explanation  is  due  to  the  church  ;  after  which,  the 
church  may,  if  it  see  fit,  renew  the  letters. 

2.  Letters  are  sometimes  granted  to  "any  church  of  like 
faith  and  order,"  when  the  member  is  not  certain  as  to  the 
church  with  which  he  w^ill  unite. 

3.  When  members  are  dismissed  to  constitute  a  new  church, 
that  fact  ought  to  be  stated  in  the  letter. 

4.  A  slip  or  letter  of  notification  is  usually  attached  to  the 
letter  of  dismission.  The  church  which  receives  it  is  expected 
to  fill  it  out  and  return  it  to  the  church  which  grants  the  letter. 

3.   Letter  of  Commendation. 

Boston,  July  — ,  19 — . 

This  certifies  that is  a  member  of  the 

Baptist  Church  of  ,  in  good  standing,  and 

that is  hereby  commended  to  the  confidence  and 

fellowship  of  sister   churches,   wherever   Providence 
may  direct. 


Pastor Baptist  Church. 


FORMS  AND   BLANKS  251 

NOTE 

1.  This  form  of  letter  is  for  members  during  a  temporary 
absence  from  home  ;  it  may  be  given  by  either  the  pastor  or  the 
church. 

4.   Minutes  of  a  Cliurch  Meeting. 

Atlanta,  October  — ,  19 — . 

The  cliiirch  held  its  regular  business  meeting  at 

o'clock,  -.M.,  the  pastor  presiding. 

After  devotional  exercises,  consisting  of 


,  in  which participated, 

the  minutes  of  the  last  meeting  were  read  and  ap- 
proved. 

(Then  follows  a  faithful  record  of  the  business 
transacted.) 

Meeting  adjourned  at o'clock. 

,  Church  Clerk. 

NOTE 

1.  The  records  of  the  church  should  give  not  only  the  min- 
utes of  its  proceedings,  but  also  a  concise  and  comprehensive 
history  of  its  progress,  embracing  all  the  important  changes  and 
events  which  take  place  in  connection  with  it,  as  well  as  the 
reports  of  officers  and  committees. 


5.    Call  for  a  Council  of  Ordination. 

St.  Louis,  September  — ,  19 — , 

The Baptist  Church  of 

to  the Baptist  Church  of . 

Dear  Brethren: 

You  are  requested  to  send  your  pastor  and  two 
other  delegates  to  sit  in  council  with  us,  October  — , 
at  o'clock,  -.M.,  to   consider  the   propriety  of 


252  AMERICAN   BAPTIST   CHURCHES 

publicly  setting  apart  to  the  work  of  the  gospel  min- 
istry our  brother . 

The  council  will  meet  in . 


The  following  churches  have  been  invited: 
By  order  of  the  church. 


-,  Church  Clerk. 


6.    Gall  for  a  Council  of  Hecognition. 

Providence,  December  — ,  19 — . 

To  the Ba]Dtist  Church  of . 

Dear  Brethren: 

In  behalf  of  a  company  of  brethren  and  sisters  in 
Christ  you  are  requested  to  send  your  pastor  and  two 

other  delegates  to  meet  in  council  at ,  December  — , 

at o'clock,  -.M.,  to  consider  the  propriety  of  recog- 
nizing us  as  a  regular  and  independent  church  of  Christ. 

The  following  churches  have  been  invited : . 

Fraternally  yours, 


,  Clerk  (or  Committee). 

7.    Call  for  an  Advisory  Council. 

New  Orleans,  February  — y  19 — . 

The Baptist  Church  to 

the Baptist  Church  of . 

Dear  Brethren: 

You  are  requested  to  send  your  pastor  and  two  other 

delegates,  to  sit  in  council,  March  — ,  at o'clock, 

-.M.,  to  advise  us  concerning   certain   unhappy  diffi- 
culties existing  amons:  us,  which  are  disturbing  the 


FORMS   AND   BLANKS  253 

peace  of  the  church,  and  threatening  the  most  serious 
consequences  to  our  welfare.^ 

The  council  will  be  held  at . 

The  folh>',vinQr  churches  have  been  invited : . 


By  order  of  the  church. 

,  Church  Clerk. 


NOTES 

1.  An  advisory  council  may  be  called  by  individuals  or  by  a 
church.  It  may  also  be  called  to  give  advice  concerning  other 
matters  than  those  which  disturb  the  peace  and  harmony  of  the 
church. 

2.  The  form  of  the  call  should  indicate  the  object  of  the 
council,  and  mention  the  names  of  the  churches  invited. 


8.    Minutes  of  a  Council. 

San  Francisco,  June  — ,  19 — . 

An  ecclesiastical  council  called  by  the Baptist 

Church   of ,  convened  at  this  day,  at 

o'clock,  -M. 

It  was  organized  by  choosing as  moder- 
ator, and as  clerk. 

Prayer  was  offered  by . 

The  records  of  the  church,  relating  to  the  call  of 
this  council,  were  read,  stating  the  object  to  be . 

The  credentials  of  the  delegates  were  presented. 
The  churches  were  represented  by  the  following 
brethren :  — 

Churches  Delegates 


1  See  Part  First,  Chapter  Xn,  1. 


254  AMERICAN   BAPTIST   CHURCHES 


(Then  follows  a  faithful  record  of  the  proceedings.) 
The  council  was  dissolved  at o'clock,  -.m. 

,  Moderator. 

,  Clerk. 


NOTES 

1.  A  true  and  faithful  record  of  the  proceedings  of  the 
council  is  made  by  the  clerk,  and  then  read,  just  previous  to 
adjournment.  After  approval  by  the  council,  it  is  signed  by 
the  moderator  and  clerk. 

2.  A  copy  of  these  minutes  is  furnished  to  the  church,  or 
the  individuals  who  call  the  council.  When  it  is  a  council  for 
ordhiation,  a  copy  of  the  minutes  is  also  furnished  to  the 
minister  ordained, 

9.   Minutes  of  a  Committee. 

Indianapolis,  November  — ,  19 — . 
Committee  met  at ,  at o'clock,  -m. 


Present, 


-,  in  the  chair. 


Prayer  by . 

The  minutes  of  the  last  meeting  were  read   and 
approved, 

(Record  of  business.) 

Adjourned  at o'clock,  -.m. 

,  Secretary. 

10.   Minutes  of  a  Convention. 

Nashville,  April  — ,  19 — . 

A  convention  called  to  consider 

met  at ,  at o'clock,  -m. 

was  elected  chairman,  and sec- 
retary. 

After  prayer  by ,  the  chairman  stated  the 

object  of  the  convention  to  be . 


FORMS    AND    BLANKS  255 

(Then  follows  a  record  of  the  proceedings.) 
Adjourned  (or  dissolved). 

,  Chairman. 

,  Secretary. 

NOTE 

I.  The  rules  under  which  all  business  meetings  operate, 
whether  those  of  churches,  councils,  committees,  or  conventions, 
are  substantially  the  same.  However,  each  body  has  a  right 
to  form  rules  for  itself,  and  to  decide  upon  its  own  order  of 

business. 

II.  Fomi  of  License. 

Churches  often  give  a  license  tc  those  who  are  be- 
lieved to  have  been  called  to  preach  the  gospel,  but 
who  are  not  ready  for  ordination,  or  the  full  work  of 
the  ministry. 

The  following  is  a  form,  which  may  be  varied  ac- 
cording to  circumstances :  — 

License 

This  certifies  that  Brother — ,  is  a  member  of 

the Church,  in  good  standing,  and  that  we 

hold  him  in  high  esteem,  and  believe  him  to  be  called 
of  God  to  the  holy  work  of  the  gospel  ministry.  We 
hereby  express  our  entire  and  cordial  approval  of  his 
desire  and  efforts  for  the  improvement  of  his  gifts,  by 
the  preaching  of  the  gospel,  as  divine  Providence  may 
afford  him  an  opportunity.  We  pray  the  great  Head 
of  the  church  to  endow  him  with  all  needful  grace, 
and  crown  his  labors  with  abundant  success. 

Done  by  order  of  the  church,  this day  of  Sep- 
tember^ 19 — , 

,  Pastor. 

,  Church  Clerk. 


256  AMERICAN    BAPTIST    GHUKCHES 

12.    Certificate  of  Ordination. 

This  certifies  that  our  brother, ,  was  pub- 
licly ordained  and  set  apart  to  the  work  of  gospel 
ministry,  with  prayer  and  the  laying  on  of  hands, 
by  the  ministers,  according  to  the  usages  of  Baptist 
churches,  on  May  — ,  19 — . 

That  he  was  called  to  ordination  by  the Church 

of ,  of  which  he  was  a  member,  and  which  after 

full  and  sufiicient  to  judge  of  his  gifts,  was  agreed  in 
the  opinion,  that  he  was  called  of  God  to  the  work  of 
the  ministry. 

That churches  were  represented  in  the  council, 

by ministers,  and other  delegates  ;  and  that 

after  full,  fair  and  deliberate  examination  the  council 
being  satisfied  on  all  points,  did  unanimously  recom- 
mend his  ordination. 

That  our  brother, ,  did  accordingly  recei-s» 

the  full  and  hearty  approval  of  the  council,  in  his  db 
termination  to  officially  enter  upon  the  work  of  thr 
ministry,  the  administration  of  the  ordinances  of  tlv 
gospel,  and  the  performance  of  all  those  duties,  and 
enjoyment  of  all  those  privileges  to  which  a  minister 
of  Christ  is  called. 

May  the  blessings  of  the  great  Head  of  the  church 
attend  him,  crown  his  labors  with  abundant  success 
and  make  him  an  honored  instrument  of  good  in  Zion 
and  in  the  world. 

,  Moderator. 


,  Clerk. 


Baltimore,  June  — ,  19 — . 


CHAPTER  IX 

BAPTIST   AUXILIARY   ORGANIZATIONS 

Every  Christian  should  have  a  general  knowledge 
of  what  is  being  done,  especially  by  his  own  denomi- 
nation, for  the  spread  of  the  gospel,  and  the  conver- 
sion of  the  world.  The  following  are  the  principal 
missionary,  benevolent  and  educational  organizations 
which  are  connected  with  the  American  Baptist 
churches. 

I.     Missionary  Union.     (Organized  May  18,  1814.) 

On  February  19,  1812,  the  Rev.  Adoniram  Judson, 
in  company  with  the  Rev.  Samuel  Newell,  and  their 
wives,  sailed  from  Salem,  Mass.,  as  missionaries  for 
Asia,  under  the  auspices  of  the  American  Board  of 
Commissioners  for  Foreign  Missions.  The  Rev.  Luther 
Rice,  together  with  the  Rev.  Samuel  Xott,  Jr.,  and 
Gordon  Hall,  sailed  the  day  before  from  Philadelphia, 
for  the  same  destination.  Strange  as  it  may  seem, 
Mr.  Judson  and  his  wife,  and  Mr.  Rice,  though  sepa- 
rated on  their  voyage,  experienced  a  similar  change  of 
views  respecting  the  ordinance  of  baptism.  On  reach- 
ing India  they  united  with  the  Baptists.  They  then 
severed  their  connection  with  the  Board  of  Commis- 
sioners, and  sent  back  an  appeal  to  the  Baptists  of 
America  for  support. 

257 


258  AMERICAN   BAPTIST   CHURCHES 

Their  plans  for  the  establishment  of  a  mission  were 

met  by  hostility  on  the  part  of  the  British  government, 
and  they  were  compelled  to  leave  Calcutta.  Mr.  Rice 
returned  to  America,  to  arouse  a  deeper  interest  on 
behalf  of  India,  while  Mr.  Judson,  in  a  remarkable 
way,  and  contrary  to  all  his  previous  plans,  entered 
Burma,  and  arrived  at  Eangoon,  July,  1813. 

These  events  attracted  the  attention  of  American 
Baptists,  and  produced  a  general  conviction  that  im- 
mediate efforts  should  be  made  to  organize  a  society 
for  the  support  of  foreign  missions.  Accordingly  a 
convention,  composed  of  delegates  from  the  churches 
and  associations,  was  called.  This  convention  met  in 
Philadelphia,  May  18,  1814.  There  the  Triennial 
Convention  was  formed,  under  the  name  of  "The 
General  Missionary  Convention  of  the  Baptist  De- 
nomination in  the  United  States  of  America  for  For- 
eign Missions."  This  organization  continued  to  work 
efficiently  under  this  name  until  November,  1845, 
when,  at  a  special  meeting  held  in  New  York,  various 
alterations  were  made  in  its  constitution  and  mode  of 
operation,  and  the  name  was  changed  to  "American 
Baptist  Missionary  Union,"  under  which  it  exists 
to-day. 

The  Union  and  its  Board  of  Managers  meet  annually. 
The  administration  of  its  affairs  is  chiefly  in  the  hands 
of  the  Executive  Committee,  which  holds  weekly  sit- 
tings.    It  is  located  in  Boston. 

An  idea  of  the  rapid  growth  and  the  immense 
usefulness  of  the  work  of  the  Union  may  be  gained 
from  the  following  statistics  for  the  year  1901 :  r© 
ceipts  from  all  sources,  $687,806.13;  disbursements, 
$726,003.33;  debt,  $38,297.20. 


BAPTIST   AUXILIARY   ORGANIZATIOITS       259 

The  Union  has  missions  in  the  following  countries : 

Burma:  stations,  29;  churches,  689;  membership, 
39,065 ;  baptisms  during  the  year,  2262. 

Assam:  stations,  11;  churches,  75;  membership, 
6532  ;  baptisms  during  the  year,  753. 

South  India:  stations,  25;  churches,  114;  member- 
ship, 54,418 ;  baptisms  during  the  year,  2131. 

China:  stations,  15;  churches,  32;  membership, 
3353  ;  baptisms  during  the  year,  512. 

Japan:  stations,  8;  churches,  27;  membership, 
2011 ;  baptisms  during  the  year,  204. 

Philippine  Islands.  Missionary  work  was  begun  in 
these  islands  in  1900. 

Africa:  stations,  7;  churches,  17;  membership, 
2784  ;  baptisms  during  the  year,  710. 

Europe  (France,  Germany,  Sweden,  Spain,  Eussia, 
Finland,  Denmark  and  Norway) :  churches,  1000 ; 
membership,  103,762;  baptisms  during  the  year,  5546; 
pupils  in  the  Sunday-schools,  79,742;  contributions 
during  the  year,  f  422,799.88. 

The  grand  total  is  as  follows:  churches,  1954; 
membership,  215,925;  baptisms  during  the  year, 
12,999;  pupils  in  the  Sunday-schools,  119,723;  con- 
tributions during  the  year,  ^515,327.88. 

II     American  Baptist  Publication  Society.    (Or- 
ganized February  25,  1824.) 

The  American  Baptist  Publication  Society  grew  out 
of  the  "Baptist  General  Tract  Society,"  which  was 
organized  in  Washington,  D.C.,  February  25,  1824. 

During  its  first  year  this  society  published  nineteen 
tracts,   containing,  in   all,  fifty-six   pages,  of  which 


260  AMERICAN   BAPTIST   CHURCHES 

86,000  copies  were  circulated.  In  1826  the  society 
was  transferred  to  Philadelphia  for  the  sake  of  con- 
venience. In  1827  the  publication  of  a  monthly, 
under  the  title  Baptist  Tract  Magazine,  was  begun. 
At  length  the  necessity  for  books,  to  supply  the  Bible 
school  libraries,  and  to  furnish  religious  books  for  the 
home,  became  apparent. 

The  society  gradually  extended  its  operations,  and 
pursued  them  with  increased  vigor.  Particularly  did 
the  work  of  colportage  receive  great  attention. 

In  1825  the  constitution  was  still  further  amended, 
and  in  1856  the  "  New  England  Sunday-school  Union," 
a  society  similar  in  character  and  aim  was  merged  into 
it. 

It  deserves  to  be  noticed  that  as  early  as  1811  a 
society  called  the  '^Evangelical  Tract  Society"  was 
organized  by  the  Baptists  in  Boston,  and  from  that  on 
Boston  had  been  the  center  of  operations  in  the  matter 
of  Baptist  religious  publications,  the  scope  of  which 
was  mainly  confined  to  New  England. 

The  report  of  the  work  of  the  American  Baptist 
Publication  Society  for  1901  indicates  the  develop- 
ment and  the  present  usefulness  of  this  organization. 
The  total  amount  received  during  the  year,  from  all 
sources,  was  $887,472.83,  of  which  the  income  from 
the  aggregate  of  annual  sales  of  books  and  periodicals 
was  $670,972.27.  The  number  of  books,  pamphlets, 
periodicals  and  tracts  printed  during  the  year  was 
45,493,475  copies.  The  total  issues  of  the  society 
since  its  organization  were  857,703,063  copies  of 
books,  periodicals,  pamphlets  and  tracts,  equal  to 
19,973,732,013  pages  of  16mo  size,  and  equivalent  to 
66,529,106  books  of  300  pages  each.     The  society  had 


BAPTIST    AUXILIARY   ORGANIZATIONS       261 

during  the  year  110  missionaries  and  colporteurs,  who 
held  6743  prayer  meetings,  constituted  24  churches, 
organized  374  Bible  schools,  conducted  747  institutes, 
and  baptized  644  converts. 

III.     American  Baptist  Home  Mission  Society. 
(Organized  April  27,  1832.) 

Strictly  speaking,  the  first  American  Baptist  mission- 
ary organization  was  for  the  purpose  of  spreading  the 
gospel  in  the  United  States.  This  was  the  "Massa- 
chusetts Baptist  Missionary  Society,"  organized  in 
1802  "to  furnish  occasional  preaching,  and  to  pro- 
mote the  knowledge  of  evangelical  truth  in  the  new 
settlements  within  the  United  States,  or  further,  if 
circumstances  should  render  it  proper."  Other  so- 
cieties were  subsequently  formed.  These  continued 
for  many  years  to  render  efficient  service  in  the  cause 
of  evangelization  in  our  own  country.  They  were,  to 
a  great  degree,  however,  local  in  their  operations,  and 
restricted  in  their  membership ;  nor  did  they  command 
the  sympathies  and  the  cooperation  of  the  denomina- 
tion generally.     A  national  society  was  needed. 

Chiefly  through  the  efforts  of  the  Baptists  of  Boston, 
an  exploration  of  the  new  states  and  territories  was 
undertaken,  with  a  view  to  organizing  a  society  tor 
more  comprehensive  operations.  This  work  of  explora^ 
tion  was  performed  by  the  Rev.  Jonathan  Going.  It 
was  so  efficiently  accomplished,  and  the  necessity  of 
more  extended  missionary  efforts  so  earnestly  pressed 
upon  the  churches,  as  to  lead  to  the  organization  of 
the  present  society. 

After  preliminary  steps  were  taken,  the  "  American 
Q 


262  AMERICAN   BAPTIST   CHURCHES 

Baptist  Home  Mission  Society"  was  organized  by  a 
convocation  called  for  that  purpose,  April  27,  1832. 

The  board  is  located  in  New  York,  and  holds 
monthly  meetings,  the  society  itself  convening 
annually. 

The  following  is  a  summary  of  the  report  of  the 
society  for  1901 :  contributions  were  received  from 
forty-eight  states  and  territories,  and  from  Alaska, 
Ontario,  Cuba,  Mexico  and  Porto  Kico.  The  total 
receipts  were  $706,833.67.  This  amount  was  dis- 
bursed in  the  various  missions  of  the  society,  in  edu- 
cational work,  and  in  the  construction  of  churches. 
There  were  1199  missionaries  and  workers ;  1954 
churches  and  mission  stations  were  supplied;  47,104 
prayer  meetings  were  attended;  4906  converts  were 
baptized ;  and  81  churches  were  organized. 

IV.     Southern  Baptist  Convention.     (Organized 
May  8,  1845.) 

For  many  years  the  Baptists  of  the  United  States, 
without  regard  to  section,  had  cooperated  in  the  work 
of  missions.  When,  however,  the  question  of  slavery 
had  become  a  source  of  divergence  of  oj)inion  and  dis- 
sension, it  became  impossible  for  the  Baptists  of  the 
Korth  and  South  to  continue  together  in  the  Triennial 
Convention,  which  up  to  that  time  had  been  the  national 
foreign  missionary  organization,  and  which  afterward 
became  the  American  Baptist  Missionary  Union. 

When  it  became  evident  that  there  must  be  a  divi- 
sion, a  call  was  issued  by  the  board  of  the  Virginia 
Fo'^eign  Baptist  Missionary  Society  for  a  convention 
to  meet  in  Augusta,  Ga.      This  took  place  May  8, 


BAPTIST   AUXILIARY   ORGANIZATIONS       263 

1845.  This  convention  was  composed  of  delegates 
from  the  churches,  missionary  societies  and  other 
Baptist  bodies  of  the  South.  After  conference,  the 
"  Southern  Baptist  Convention  "  was  organized.  At 
first  it  met  triennially,  afterward  biennially,  and  it 
now  convenes  annually. 

The  Foreign  Mission  Board  of  the  Convention  is 
located  at  Richmond,  Va.,  the  Home  Mission  Board 
at  Atlanta,  Ga.,  and  the  Sunday-school  Board  at 
Nashville,  Tenn. 

The  work  of  the  Convention  daring  the  year  1901 
may  be  summarized  thus :  receipts  of  the  Foreign 
Board  $156,083.33,  which  was  disbursed  in  the  for- 
eign mission  work  of  the  Convention.  In  Italy  there 
were  24  churches;  21  preaching  stations;  615  mem- 
bers ;  104  baptisms ;  and  contributions  amounting  to 
$900.  In  Brazil  there  were  35  churches ;  64  preach- 
ing stations ;  1932  members ;  449  baptisms ;  and  con^ 
tributions  amounting  to  $5780.80.  In  Mexico  there 
were  36  churches ;  30  preaching  stations ;  1314  mem- 
bers ;  208  baptisms ;  and  contributions  amounting  to 
$1200.24.  In  Africa  there  were  6  churches;  6 
preaching  stations ;  382  members ;  33  baptisms ;  and 
contributions  to  the  amount  of  $768.14.  In  China 
there  were  24  churches ;  36  preaching  stations ;  2440 
members;  200  baptisms;  and  contributions  amounting 
to  $1556.25.  In  Japan  there  were  127  churches  ;  126 
preaching  stations  ;  6773  members  ;  1009  baptisms ; 
and  contributions  amounting  to  $10,259.17.  The 
grand  totals  were :  churches,  127 ;  preaching  stations, 
166;  membership,  6773;  baptisms,  11009;  contribi> 
tions,  $10,259.17. 

The   results  accomplished  during  the    year    1901 


264  AMERICAN   BAPTIST   CHURCHES 

through  the  Home  Mission  Board  of  the  Convention 
may  be  thus  summarized:  receipts  ^86,964.68,  which 
amount  was  disbursed  in  the  various  missionary,  edu- 
cational and  church  extension  enterprises  of  the  Con- 
vention. There  were  811  missionaries ;  2660  churches 
and  stations;  and  6671  baptisms;  14,745  prayer 
meetings  were  held;  162  churches  constituted;  100 
houses  of  worship  built;  109  houses  of  worship  im- 
proved ;  and  511  Bible  schools  organized. 

The  Sunday-school  Board  received  and  expended 
$80,011.65  in  supplying  periodicals  and  denominar 
tional  and  missionary  literature.  Most  of  the  receipts 
of  this  Board  are  for  periodicals  and  books  sold. 


"V.    American  Baptist  Historical  Society. 
(Organized  May  8,  1853.) 

The  headquarters  of  the  Historical  Society  are 
located  in  the  Crozer  Building,  in  Philadelphia.  The 
object  of  the  Society  is  to  collect  and  preserve  vol- 
umes, pamphlets  and  magazines  which  may  be  of  his- 
torical value  to  the  denomination,  that  they  may  be 
kept  for  general  reference. 


VL    Woman's  Baptist  Foreign  Mission  Socie'.o^ 
(Organized  April  3,  1871.) 

This  organization  has  headquarters  located  in  Bos- 
ton. It  supports  missions  in  Burma,  Assam,  China, 
Japan,  Europe  and  Africa.     The  receipts  for  the  year 


BAPTIST   AUXILIARY   ORGANIZATIONS       265 

are  set  down  at  $100,000.  The  following  is  a  sum- 
mary of  the  results  of  the  work  of  this  Society  in  all 
lands  :  there  are  69  missionaries  ;  144  Bible  women  ; 
389  schools;  and  14,787  pupils.  During  the  year 
1901  there  were  908  baptisms. 


VII.  Woman's  Baptist  Foreign  Missionary  So- 
ciety OF  the  West.     (Organized  May  9,  1871.) 

The  headquarters  are  located  in  Chicago.  The  total 
receipts  for  1901  were  $54,241.85,  and  the  expendi- 
tures $57,084.00.  This  amount  was  devoted  to  the 
support  of  the  work  of  the  Society  in  the  following 
missions:  Burman,  Assamese,  Telugu,  Chinese  and 
Japanese. 

VIII.  Woman's  Baptist  Home  Mission  Society. 

(Organized  February  1,  1877.) 

The  headquarters  of  this  Society  are  in  Chicago, 
The  receipts  for  1901  were :  $69,976.79,  and  the  dis- 
bursements 72,970.74.  The  Society  devotes  itself  to 
missionary  and  benevolent  work  in  34  of  the  states 
and  territories  of  the  United  States,  in  several  of  the 
states  of  Mexico,  and  in  Cuba  and  Porto  Rico. 


IX.     Woman's  American  Baptist  Home  Mission 

Society.     (Organized  November  15,  1877) 

The  headquarters  are  located  in  Boston.     The  So- 
ciety received  $32,484.38  from  all  sources  in  1901. 


266  AMERICAN   BAPTIST   CHURCHES 

Their  work  is  among  the  Freed  People,  Indians,  Chi- 
nese, Mormons,  Mexicans,  French  and  the  inhabitants 
of  New  Mexico,  Porto  Rico  and  Santiago  de  Cuba. 


X.     Baptist  Coxgress.     (Organized  in  1882.) 

"  The  object  of  the  Congress  is  to  promote  a  helpful 
sentiment  among  Baptists  through  free  and  courteous 
discussion  of  current  questions  by  suitable  persons.'' 

*'  Any  member  of  a  Baptist  congregation  may  become 
an  Annual  Member  of  this  Congress,  and  thus  be  en- 
titled to  all  its  privileges,  and  to  a  copy  of  the  published 
proceedings  by  the  payment  of  the  sum  of  two  dollars." 

It  meets  once  a  year  in  any  of  the  various  cities  of 
the  United  States  or  Canada. 


XI.     WoMA2f's  Missionary  Uxiox.     (Organized 
May  14,  1888.) 

The  Union  is  auxiliary  for  the  Southern  Baptist 
Convention,  with  headquarters  in  Baltimore.  The 
receipts  for  1901  were :  ^2526.72,  and  the  disburse- 
ments aggregated  $2577.25.  This  amount  was  di- 
vided between  the  work  of  the  Foreign  Mission  Board, 
the  Home  Mission  Board  and  the  Sunday-school 
Board. 

XII.     American  Baptist  Education  Society. 
(Organized  May  16,  1888.) 

The  Education  Society  was  organized  for  the  finan- 
cial strengthening  of  the  various  denominational  edu- 


BAPTIST   AUXILIARY   ORGANIZATIONS       267 

cational  institnitions.  During  the  year  1901  aggregate 
grants  of  $97,885.03  were  made  to  13  institutions. 
Since  these  grants  were  conditioned  on  the  collection 
of  additional  amounts  by  the  various  institutions  on 
which  they  were  bestowed,  the  total  result  was  an 
increase  of  $443,619.28  in  their  endowment  or  equip- 
ment. During  the  past  eleven  years  the  Society  has 
paid  in  grants  to  institutions  $1,002,566.88,  while  the 
aggregate  of  collections  reported  by  the  same  insti- 
tutions is  $1,867,683.54,  making  a  total  increase  of 
$2,869,240.42. 


XIII.     Baptist  Young  People's   Union  of  Amer- 
ica.    (Organized  July  7, 1891.) 

This  organization  includes  the  young  people's  socie- 
ties of  the  Baptist  churches  of  the  North,  and  a  few 
individuals  and  societies  of  the  South.  Its  work  is  to 
develop  the  young  people  of  the  churches  in  religious 
knowledge  and  practical  piety,  to  instruct  them  in 
Christian  missions,  and  increase  their  interest  in  the 
general  denominational  life.  The  Christian  Culture 
Courses  are  an  excellent  and  characteristic  feature  of 
the  Union.  Tlie  Baptist  Union  is  the  official  organ  of 
the  national  organization. 


XIV.     Baptist  Young  People's  Union.    (Organized 
November  21,  1895.) 

The  Baptist  Young  People's  Union  is  auxiliary  to 
the  Southern  Baptist  Convention.    It  has  headquarters 


268  AMERICAN   BAPTIST  CHURCHES 

at  Birmingham,  and  is  devoted  to  the  general  work 
of  the  denomination  among  the  young  people.  In  gen- 
eral it  corresponds  in  the  South  to  the  Baptist  Young 
People's  Union  of  America  of  the  North. 


XV.     German  Baptist  Conferences 

These  embrace  five  bodies:  the  Atlantic,  Eastern, 
Northwestern,  Southwestern  and  Texas  Conferences. 
The  amount  contributed  by  the  Atlantic  Conference 
in  1901  was :  $65,271.44 ;  there  were  35  churches,  re- 
porting a  membership  of  4409,  and  183  baptisms.  The 
Eastern  Conference  reported  3335  members,  171  bap- 
tisms, and  contributions  amounting  to  $43,615.00,  or 
$13  for  each  member.  The  Northwestern  Conference 
showed  that  four  new  churches  were  organized,  three 
new  church  edifices  erected,  and  382  converts  baptized. 
The  Southwestern  Conference  reported  44  churches, 
3279  members,  and  134  baptisms.  The  contributions 
amounted  to  $35,632.00.  The  report  of  the  Texas  Con- 
ference indicated  that  there  were  16  churches,  with  a 
membership  of  724.  Forty-seven  were  baptized.  The 
contributions  for  all  purposes  amounted  to  $7089.32. 

XVI.     National  Baptist  Convention.     (Organized 

1880.) 

This  is  the  national  organization  of  the  Colored 
Baptists.  Under  it  exists  a  Home  Mission  Board,  an 
Educational  Board,  a  Foreign  Mission  Board,  a  Pub- 
lishing Board,  and  the  Board  of  the  National  Baptist 
Young  People's  Union.  The  last  reports  show  a 
marked  increase  in  every  phase  of  work. 


STATISTICS  269 

XVII.     Lott-Caret  Baptist  Foreign  Mission 
Convention.     (Organized  December  16,  1897.) 

The  Convention  represents  the  efforts  of  many  of 
the  Colored  Baptists  of  the  United  States  to  spread 
the  gospel  in  foreign  lands,  especially  in  Africa.  The 
total  receipts  for  1901  were  set  down  at  $2032.83,  and 
the  disbursements  aggregated  $2200.95. 


CHAPTER   X 
STATISTICS 

I.    General  Statistics  of  the 


1 

BiBLB-SCHOOL 

« 

Church  Membership 

Record 

o. 

m 

States  ani> 

i 

2 

Tebeitories 

09 

B 

■a 

c 

i 

1 

1/ 

S 

o 

1 

It 

1 

2 

3 
jS 

1 

t 

i 

3 

o 

^ 

®  -a 
1  * 

< 

Q 

O 

^ 

c 

H 

tf 

^ 

Alabama  .     .     . 

1    159 

3,660 

2,271 

32,494 

17,870 

320,728 

1,799 

105,676 

Arizona    .     .     . 

1 

6 

9 

80 

42 

496 

6 

624 

Arkansas.     .     . 

80 

2,272 

1,(>48 

14,822 

9,118 

136,708 

919 

49,893 

California      .     . 

13 

202 

217 

2,272 

1,635 

16,981 

179 

15,134 

Colorado  .     .    . 

6 

85 

77 

1,505 

878 

9,003 

78 

8,730 

Connecticut .    . 

6 

142 

147 

1,189 

1,159 

25,387 

144 

21,831 

Delaware .     .     . 

1 

15 

14 

183 

129 

2,622 

17 

2,438 

Dist.  of  Columbis 

3 

68 

93 

1,354 

764 

21,402 

47 

10,070 

Florida     .     .     . 

86 

949 

5i0 

4,396 

2,583 

52,.554 

311 

13,541 

Georgia    .     .     . 

154 

4,141 

2,903 

41,8:34 

24,835 

406,551 

1,983 

121,819 

Idaho  .... 

8 

32 

22 

206 

106 

1,189 

23 

1,.575 

lUinoia      .     .     . 

44 

1,180 

965 

10.440 

7,835 

118,876 

1,015 

99,511 

Indiana    .     .     . 

35 

587 

376 

3,856 

2,724 

65,256 

588 

50,678 

Indian  T<'rrit()ry 

28 

453 

341 

4,165 

2,158 

19,291 

159 

7,942 

Iowa    .     .     .     . 

29 

471 

357 

3,694 

3,138 

39,821 

410 

34,026 

Kansas     .     .     . 

30 

624 

508 

3,818 

2,651 

40,193 

461 

81,272 

Kentucky     . 

86 

2,207 

1,586 

18,502 

11,810 

261,804 

1,206 

88.107 

Louisiana      .     . 

45 

1,536 

823 

9,540 

5,292 

110,425 

759 

35,982 

Maine  .... 

12 

245 

155 

877 

718 

19,966 

228 

20,421 

Maryland      .     . 

1 

82 

69 

953 

1,213 

14,655 

87 

10,561 

Massachusetts  . 

16 

339 

430 

4,464 

3,858 

70,598 

886 

70,958 

Michigan .     .     . 

2:3 

437 

353 

3,733 

3,026 

42,947 

422 

40,123 

Minnesota    .    . 

11 

258 

176 

2,216 

1,494  ]      20,784 

254 

21,184 

Mississippi    .     . 

98 

3,451 

2,095 

19,725 

11,485 

306,155 

1,.515 

61  ,.800 

Missouri  .     .    . 

89 

2,229 

1,680 

17,152 

12,042 

175,433 

1,528 

112,314 

Montana  .     .     . 

1 

22 

19 

291 

260 

1,396 

26 

2,730 

Am' U  for  ward 

1,005 

25,693 

17,874 

203,766 

128,318 

2,301,211 

14,535 

1,082,384 

270 


STATISTICS 


271 


American  Baptist  Churches 


Chuboh  Property 

Contributions 
(So  far  as  reported) 

1 

S 

1 
as 

1 

CO 

J3 

3 

g    a 

2     ?     3 

«5    "S     O 
c    S    > 

111 

nil 

a>   -^  —  — 
O 

1 

1,865 

5 

840 

148 

65 

141 

19 

46 

323 

2,243 

19 

922 

485 

178 

420 

328 

1,66:3 

581 

230 

849 

895 

213 

1,601 

1,630 

15 

80,200 
1,225 

34,110 
2,475 

18,500 

5,900 

11,000 

7,500 

104,850 

1,200 

134,461 

83,781 

9,800 

29,180 

47,335 

287,385 

36,000 

21,300 

16,100 
69,635 
19,000 
180,395 
101,300 

$1,825,669 
18,248 

771,471 

783,824 

431,550 
1,842,323 

231,200 
1,101,050 

473,894 
3,921,107 
47,685 
4,557,881 
1,616,235 
92,118 
1,314,790 

988,802 
3.023,005 

879,094 
1,052,.525 

788,315 
7,314,507 
2,153,073 
1,167,582 
1,402,561 
8,193,360 
80,2.50 

$337,275.30 

4,538.27 

102,705.33 

142,449.47 

84,889.66 
213,070.01 

18,582.63 

92,624.47 

59,624.60 
360,356.78 

31,781.56 
658,964.57 
213,096.59 

20,520.60 
291,109.55 
172,270.94 
349,953.68 
116,046.04 
144,573.20 

80,646.44 
859,457.65 
294,146.65 
203,621.44 
283,056.45 
442,496.70 

13.185.34 

$66,734.80 
938.43 
23,613.16 
24,467.87 
23,832.35 
46,748.31 
2,685.93 
19,977.14 
10,605.65 

115,948.01 
1,422.19 
96,232.67 
36,699.21 
11,465.37 
48,721.04 
26,653.24 

128,760.86 
21,590.42 
26,216.36 
37,741.79 

155,229.34 
40,793.13 
38,265.91 
57,760.26 

120,210.32 
2,967.79 

$403,518.83 
5,554.83 
126,698.70 
166,966.84 
108,807.08 
261,536.19 

21,220.27 
112,456.20 

70,316.11 
462,684.00 

34,293.07 
758,054.53 
249,785.12 

31,950.71 
855,047.9T 
207,977.24 
491,618.89 
144,918.15 
170,.531.09 
118,388.23 
1,019,111.06 
805,252.21 
242,981.84 
840,259.10 
561,264.88 

16,153.18 

14,724 

1,252,632 

41,072,111 

$5,501,043.92 

$1,186,281.55 

$6,787,840.2T 

272 


AMERICAN   BAPTIST  CHUBCHES 


General  Statistics  of  the 


Chubch  Membership 

Bible-school 
Record 

8TATK8  AND 

1 

Tbbbitobies 

a 

1 

< 

1 

3 

1 
o 

1 

i 

1 

2 

ArnHs  forward 

1,005 

25,693 

17,874 

203,766 

128,318 

2,301,211 

14,535 

1,032,884 

Nebraska,     .     . 

18 

230 

139 

1,M1 

1,284 

15,912 

185 

14.971 

Nevada     .     .     . 

2 

1 

22 

171 

2 

195 

New  Hampshire 

6 

87 

90 

553 

500 

9,383 

88 

9,557 

New  Jersey  .     . 

9 

316 

316 

4,052 

2,847 

54,142 

315 

48,486 

New  Mexico      . 

3 

30 

19 

m. 

42 

1,108 

20 

1,448 

New  York    .     . 

43 

944 

962 

10,466 

8,965 

152,470 

924 

185,734 

North  Carolina  . 

98 

3,000 

1,813 

23,560 

11,943 

310,146 

2,186 

149,574 

North  Dakota  . 

5 

69 

37 

716 

389 

3,588 

71 

4,043 

Ohio     .... 

33 

645 

572 

5,313 

4,516 

72,425 

634 

59,796 

Oklahoma     .     . 

11 

266 

148 

1,136 

426 

10,114 

51 

4,171 

Oregon     .     .     . 

11 

146 

110 

1,115 

744 

8,107 

SO 

6,634 

Pennsylvania    . 

26 

756 

711 

8,988 

6,124 

113,362 

774 

102,292 

Rhode  Island    . 

3 

77 

83 

709 

481 

13,685 

86 

13,823 

South  Carolina . 

75 

2,031 

1,287 

18,982 

9,820 

238,722 

1,489 

91,226 

South  Dakota  . 

8 

105 

82 

596 

498 

5,933 

80 

5,837 

Tennessee     .    . 

76 

2,179 

1,413 

14,677 

8,668 

182,716 

1,102 

66,372 

Texas  .... 

150 

4,412 

2,868 

32,172 

18,231 

333,321 

1,880 

103,096 

Utah    .... 

1 

9 

7 

58 

635 

9 

1,034 

Vermont .     .    . 

7 

96 

79 

411 

427 

8,401 

90 

8,651 

Virginia  .    .    . 

56 

2,332 

1,347 

24,187 

14,177 

359,397 

1,861 

127,447 

Washington .    . 

9 

132 

88 

1,309 

629 

7,154 

107 

8,271 

West  Virginia  . 

21 

670 

363 

3,154 

2,174 

47,845 

433 

28,972 

Wisconsin    .    . 

16 

216 

153 

1,437 

1,220 

18,616 

199 

i9,885 

Wyoming     .    . 

1 

10 

9 

93 

57 

499 

10 

727 

Total,  1902     . 

1,691 

44,453 

30,561 

359,254 

222,480 

4,269,063 

27,211 

2,044,571 

Total,  1901     . 

1,680 

43,959 

29,810 

343,552 

219,639 

4,233,226 

25,200 

1,992,804 

STATISTICS 


273 


American  Baptist  Churches — Concluded 


DHtTRCH    PrOPEETY 

CONTRIBITTIONS 

(S 

5  far  as  reported) 

i». 

ji 

i^ 

lii 

1 

-Jj 

3 
J3 

s  *  - 

iil 

1 

o 

*—>    t-, 

1 

.5 

5  ^ 

urrent 
of  Chi 
Bible 

cneral 
tional 
Ian eon 
lence 

I 

o 

eg 

> 

" 

O 

^ 

14,724 

1,252,682 

$41,072,119 

$5,591,043.92 

$1,186,281.55 

$6,787,340.27 

174 

15,065 

539,921 

119,776.74 

17,884.70 

184,090.19 

6,000 

250.50 

260.50 

85 

4,655 

750,800 

84,123.03 

18,078.44 

97,169.81 

817 

112,293 

4,883,476 

487,183.89 

77,729.62 

577,981.86 

18,000 

5,122.13 

1,186.74 

6,310.87 

902 

87,580 

14,552,633 

1,413,184.76 

827,159.22 

1,740,787.57 

2,162 

93,101 

1,949,843 

823,696.63 

79,559.29 

402,715.18 

67 

2,500 

113,980 

31,607.58 

4,854.75 

46,588.33 

632 

50,750 

3,076,036 

519,648.38 

52,672.91 

669,416.06 

42 

5,300 

61,425 

18,021.32 

21,860.53 

39,958.05 

98 

6,600 

860,440 

42,159.40 

10,964.81 

52,879.40 

717 

203,021 

7,524,035 

996,083.68 

163,886.24 

1,162,368.02 



1,875,300 

144,401.08 

28,112.56 

169,570.65 

1,279 

228,560 

1,908,533 

202,408.54 

87,542.39 

291,420.29 

108 

4,350 

222,978 

41,340.15 

8,650.67 

49,990.80 

1,012 

37,850 

1,752,363 

15;3,215.94 

43,130.60 

222,189.71 

1,602 

79,417 

2,922,921 

403,407.75 

190,047.41 

690,892.31 

8 

80,000 

5,060.59 

832.99 

6,893.58 

91 

13,975 

642,400 

73,219.00 

9,294.54 

82,559.54 

1,722 

116,900 

8,739,040 

520,887.31, 

135,129.52 

630,451.41 

83 

10,350 

257,343 

87,669.86 

12,569.76 

98,327.06 

391 

82,460 

643,956 

81,314.13 

16,259.97 

102,129.68 

189 

9,600 

1,001,550 

152,853.97 

22,957.42 

171,993.87 

7 

1,765 

84,500 

5,976.07 

443.70 

6,419.77 

26,407 

2,817,724 

$89,489,092 

$11,405,405.45 

$2,512,340.88 

$14,139,694.78 

24,878 

2.558,157 

$88,146,386 

$11,802,082.29 

$2,386,479.91 

$13,790,299.68 

274 


AMERICAN   BAPTIST   CHURCHES 


II.    Universal  Statistics  op  the  Baptists 


Chubobkb 

Ordained 

MlMIBTBBB 

Baptisms 

MlMBBB- 
8HIP 

North  America 

Canada: 
Inland  Provinces 
Maritime  Prov- 
inces .... 

Central  America  . 

Mexico     .... 

667 

409 
11 
32 

44,435 
3 
8 

31 

14 

182 

438 

253 

7 

24 

30,561 
2 
4 

27 

7 

58 

2,497 

1,292 

"208 

207,515 

157 

288 
1,590 

49,024 

50,821 

846 

1,314 

4,269,073 
50 

172 

3,255 

5,932 

3a,462 

United  States  of 
America : 

United  States    . 

Alaska  .... 

Puerto  Rico  .     . 
West  Indies : 

Cuba     .... 

Hayti,  etc.     .    . 
Jamaica    .     .    . 

South  America 

Argentine  Republic   . 

Brazil 

Patagonia     .... 

45,692 

4 

35 

1 

31,381 

4 
14 

213,547 
*449 

4,413,949 

100 

1,932 

15 

Europe 

Austria-Hungary 
Bulgaria  .     .     . 
Denmark      .     . 
Finland    .     .     . 
France      .     .     . 

40 

33 
2 
28 
31 
52 
165 

5 

1,776 

31 

1 

122 

812 
13 

18 

37 
2 
22 
29 
26 
132 

4 

1,359 

25 

1 

117 

624 
10 

449 

1,386 

6 

222 

243 

114 

1,873 

'"42 

2,047 

7,581 
105 
3,921 
2,144 
2,200 
29,690 

Great  Britain : 
Channel  Islands 
England     .     .     . 
Ireland      .     .     . 
Isle  of  Man    .     . 
Scotland    .     .     . 
Wales  and  Mon- 
mouthshire    . 

Holland    .... 

360 

243,534 

2,649 

40 

1,619 

109,149 
1,119 

Carried  forward 

3,071 

2,288 

3,886 

404,111 

STATISTICS 


275 


Umiyebsal  Statistics  of  thb  Baptists  —  Concluded 


CUC'ECUES 


Okdainbd 

MlNISTKBS 


Baptisms 


Membkb- 

8HIP 


Forwarded    .    . 

Italy 

Norway  .... 
Roumania  .  . 
Russia : 

Russia  proper    . 

Kurland  (Lettish) 

Esthonia  (Baltic 
Provinces)  .     . 

Spain 

Sweden  .... 
Switzerland      .    . 

Asia 

Ceylon      .... 

China 

India  (including  As- 
sam and  Burma^ 

Japan  

Palestine      .    .     . 


Africa 

Central  and  Congo 
South  Africa     .     . 
West  Africa      .     . 
St.  Helena  and  Cape 
Verde     .    .     . 


Australasia 

New  South  Wales 
New  Zealand  . 
Queensland 
South  Australia 
Tasmania  .  . 
Victoria  .  .  . 
Western  Australia 


Grand  Total,  1902 
Grand  Total,  1901 


3.071 

50 

32 

3 

247 
42 

5 

7 

566 

8 


4,031 


28 
402 

1.120 

29 

5 


1,584 

23 
40 
59 


124 

39 
33 
32 
70 
12 
66 
14 


266 


51.755 
51  .;^46 


2,288 

41 

22 

4 

72 


3 
753 

8 


3,191 


7 
167 


578 
65 


819 

37 
44 
25 


108 

27 
22 
25 
32 
9 
52 
13 


189 

"is 

457 


24 

1,704 

103 


6,381 

12 

1,181 

6,138 

219 

o 


7.552 

710 
120 
171 


1,001 


180 

35,697     i    230.715 
34.869     '    236.3ii9 


276 


AMERICAN   BAPTIST   CHURCHES 


III.    Statistics  of  the  Eeligious  Denominations 
OF  THE  United   States 


Dbnomin^tions 

CnURCHEB 

Ministers 

Members 

Adventist  (six  bodies) 

2,286 

1,505 

88,705 

Armenians 

21 

15 

8,500 

Baptist,  Regular 

44,453 

30,561 

4,269,073 

Baptist,  Primitive 

3^30 

2,130 

126,000 

Baptist,  Free-will 

1,522 

1,436 

86,535 

Baptist,  German,  or  Dunkard  . 

1,101 

3,001 

115,194 

Baptist,  General 

423 

484 

24,775 

Baptist,  Seventh-day 

116 

122 

10,104 

Baptist  (six  other  bodies)  . 

1,111 

646 

53,621 

Brethren,  Plymouth  (four 

bodies) 

314 

.     .     . 

6,66x 

Brethren,  River  (three  bodies)  . 

111 

179 

4,739 

Catholic,  Roman  (population)  . 

12,313 

12,113 

9,158,741 

Catholic,  Apostolic     . 

10 

95 

1,491 

Catholic,  Christian  (Dowie) 

50 

55 

40,000 

Catholic,  Reformed     . 

6 

6 

1,500 

Catholic  (five  other  bodies) 

86 

85 

78,926 

Christadelphians 

63 

1,277 

Christians  (two  bodies) 

1,517 

1,151 

109,278 

Christian  Scientist 

470 

940 

48,930 

Church  of  God     .... 

580 

460 

38,000 

Church  of  the  New  Jerusalem   . 

157 

149 

7,892 

Communistic  Societies  (seven)  . 

31 

4,010 

Congregationalist 

5,680 

5,576 

634,835 

Disciples  of  Christ      . 

10.689 

6,385 

1,179,541 

Episcopal,  Protestant 

6,639 

4.927 

741,697 

Episcopal,  Reformed  . 

78 

100 

9,282 

Evangelical  (two  bodies)   . 

2,721 

1,426 

105,080 

Friends  (four  bodies) 

1,093 

1,443 

118,237 

German  Evangelical  . 

1,208 

967 

239,781 

Jews,  Orthodox  .... 

340 

135 

02,000 

Jews,  Reformed  .... 

230 

106 

81,000 

Latter-day  Saints  (two  bodies) 

1,396 

2,900 

343,824 

Lutheran,  General  Synod  . 

1,595 

1,219 

204,098 

BTATISTIOS 


277 


Statistics  of  the  Religious  I>ENOMiNATioif8  in  thb 
United  States — Concluded 


DKNOMINATlOirS 

Chubches 

MiNISTBRS 

Mkmbbbs 

Lutheran,  United  Synod  in 

South 

384 

208 

37,318 

Lutheran,  General  Council 

1,900 

1,245 

346,503 

Lutheran,  Synodical  Conference 

2,735 

2,185 

666,375 

Lutheran,  United  Norwegian    . 

1,168 

356 

134,311 

Lutheran,  Independent  (seven- 

teen bodies)      .... 

3,709 

1,687 

407,663 

Mennonites  (twelve  bodies) 

673 

1,112 

58,728 

Methodist  Episcopal   . 

26,424 

16,771 

2,762,691 

Methodist  Episcopal,  South 

14,479 

6,166 

1,477,180 

Methodist  Episcopal,  African    . 

5,715 

6,179 

698,354 

Methodist  Episcopal,  Ziou  Afri- 

can     

2,955 

3,475 

537,337 

Methodist  Protestant 

2,401 

1,647 

184,097 

Methodist,  Wesleyan  . 

506 

609 

16,496 

Methodist,  Free  .... 

1,054 

1,003 

27,487 

Methodist  (eleven  other  bodies) 

2,527 

2,995 

262,858 

Moravians 

111 

117 

15,225 

Presbyterian,  North   . 

7,510 

7,239 

999,815 

Presbyterian,  South   . 

2,991 

1,485 

227,991 

Presbyterian,  Cumberland 

2,963 

1,580 

182,449 

Presbyterian,  Cumberland,  Col- 

ored   

400 

450 

39,000 

Presbyterian,  United . 

905 

933 

116,302 

Presbyterian  (seven  other 

bodies) 

474 

363 

39.458 

Reformed  (Dutch)       . 

630 

694 

108,734 

Reformed  (German)   . 

1,688 

1,107 

2i8,929 

Reformed  (Christian) 

146 

101 

18,877 

Salvation  Array  .... 

615 

2,510 

22,5M 

Spiritualists         .... 

3^ 

45,000 

United  Brethren  (two  bodies)   . 

5,027 

2,506 

267,007 

Unitarians 

463 

544 

71,000 

Universalists       .... 

772 

746 

52.873 

Waldenstromians 

281 

268 

31.000 

Other  Bodies        .... 

394 

88 

20,739 

278  AMERICAN   BAPTIST   CHURCHHB 


IV.     Baptist  Educational  iNSTiTUTioNi 

1.  Theological  Seminaries 

There  are  nine  Baptist  institutions  which  are  de- 
voted wholly  or  in  part  to  the  theological  education 
of  students  for  the  ministry.  In  1901  these  institu- 
tions reported  74  instructors,  1018  students,  a  property 
valuation  of  $1,186,538.00,  an  endowment  of  $2,759,- 
976.00,  a  total  income  of  $217,866.00,  and  a  total 
expenditure  of  $215,946.00,  with  166,500  volumes  in 
the  several  libraries. 

2.  Universities  and  Colleges 

According  to  the  statistics  of  1901  there  are  103  of 
these  institutions,  with  1920  instructors,  28,620  stu- 
dents, and  a  property  valuation  of  $17,984,798.00,  an 
endowment  of  $18,289,749.00,  a  total  income  of 
$2,561,353.00,  and  a  total  expenditure  of  $2,531,- 
495.00,  with  940,822  volumes  in  the  various  libraries. 

3.  Academies,  Seminaries  and  Institutes 

The  reports  of  1901  give  91  institutions,  734  instruc- 
tors, 12,967  students,  and  a  total  property  valuation 
of  $4,023,022.00,  an  income  of  $453,711.00,  and  a  dis- 
bursement of  $469,069.00,  having  84,370  volumes  in 
the  libraries. 

4.  Baptist  Charitable  Institutions. 

In  1901  there  were  38  Baptist  charitable  institutions, 
in  22  different  states,  with  an  aggregate  of  property 
amounting  to  $1,658,121.00. 


STATISTICS  279 

5.     Baptist  Periodicals. 

Including  those  of  every  description  there  are  117 
Baptist  periodicals,  which  are  published  either  weekly, 
semi-monthly,  monthly,  quarterly  or  annually,  in  28 
different  states,  with  one  in  Mexico. 


Date  Due 

e   10  ■' 

A 

IT-  ^ 

■» 

f) 

